Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...

Vers. 1, 2.

By sundry parts, and in diverse manners God having formerly (or of old) spoken unto the Fathers in the Prophets, hath in these last dayes spoken unto us in the Son, whom he hath appointed heir of all, by whom also he made the worlds.

THe Apostle intending a comparison between the Mosaical Law and the Gospel, referreth it unto two Heads: First, Their Revelation and Institution; whence the Obligation to the Observance of the one and the other did arise: and Secondly, Their whole Nature, Ʋse and Efficacy. The First he enters upon in these words, and premising that wherein they did agree, distinctly layes down the severals wherein the difference between them doth consist; both which were necessary to compleat the comparison intended.

That wherein they agree, is the Principal Efficient Cause of their Revelation, or the Prime Author from whom they were. This is God; He was the Author of the Law and Gospel; He spake of old in the Prophets, he spake in the last dayes in the Son. Neither of them were from Men: not one from one Principle, and the other from an other; both have the same Divine Original. See 2 Tim. 3.16. 2 Pet. 1.16, 17, 18, 19, 20, 21. Herein they both agree.

Their difference in this respect, namely of their Revelation, he refers to four Heads, all distinctly expressed, saving that some branches of the Antithesis on the part of the Gospel, are only included in the opposite expressions that relate unto the Law.

Their difference First, Respects the manner of their Revelation; and that in two particulars: 1. The Revelation of the Will of God under the Law was given out by divers parts; that under the Gospel at once, or in one dispensation of Grace and Truth: 2. That in diverse manners, this one way only, by the Spirit dwelling in the Lord Christ in his fulness, and by him communicated unto his Apostles.

Secondly, The Times and Seasons of their Revelation, that of the Law was made of Old, formerly, in Times past: This of the Gospel in these last dayes.

Thirdly, The Persons to whom the Revelation of them was made: That was to the Fathers, this to us.

Fourthly, And principally, the Persons by whom these Revelations were made; That was by the Prophets; this by the Son. God spake then in the Prophets, now he hath spoken in the Son.

The whole stress of the Apostles Argument lying on this last instance, omitting the prosecution of all the other particulars, he enters upon the further description of this immediate Revealer of the Gospel in whom God spake, the Son; and layes down in general,

1. The Authority committed unto him, God made him Heir of all.

2. The Ground and Equity of committing that great Power and trust unto him, in those words; by whom also he made the worlds; whereby he opens his way to the far∣ther declaration of his Divine and incomparable Excellencies, wherein he is exalted far above all, or any that were employed in the Revelation or Administration of the Law of Moses, and the holy Worship instituted thereby.

All these particulars must be opened severally, that we may see the intendment of the Apostle, and the force of his Argument in the whole; and some of them must ne∣cessarily be somewhat largely insisted on, because of their influence into the ensuing Discourse.

I. That wherein the Law and Gospel do both agree is, that God was the Author of them both. About this there was no difference, as to the most of them with whom the Apostle treated: This he takes for granted. For the Professing Jews did not ad∣here to Mosaical Institutions, because God was their Author, not so of the Gospel; but because they were given from God by Moses, in such a manner, as never to be chang∣ed or abrogated. This the Apostle layes down as an acknowledged Principle with the most, that both Law and Gospel received their Original from God himself; proving also as we shall see in the progress of our Discourse to the conviction of others, that such a Revelation as that of the Gospel, was foretold and expected, and that this was it in particular, which was preached unto them.

Now God being here spoken of ••n distinction from the Son expresly, and from the Holy Ghost by evident implication, it being He by whom he spake in the Prophets, that name is not taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 substantially, to denote primarily the Essence or being of the Deity, and each person as partaking in the same nature; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; denoting primarily one certain Person, and the divine nature only as subsisting in that Person: This is the Person of the Father: as elsewhere the Person of the Son is so signified by that name, Acts 20.28. John 1.1, 2. Rom. 9.5. 1 Tim. 3.16. 1 John 3.16. Chap. 5.20. As also the Person of the Holy Spirit, Acts 5.3, 4. 1 Cor. 12.7, 11. Col. 2.2. So that God even the Father, by the way of eminency, was the pecu∣liar Author of both Law and Gospel, of which afterwards. And this observation is made necessary from hence, even because he immediately assigns Divine Properties and Excellencies unto another Person, evidently distinguished from him whom he intends to denote by the name God in this place, which he could not do, did that name pri∣marily express, as here used by him, the divine nature absolutely, but only as it is sub∣sisting in the Person of the Father.

From this head of their Agreement, the Apostle proceeds to the instances of the difference that was between the Law and the Gospel, as to their Revelation from God; of which a little inverting the order of the words, we shall First consider that which concerns the Times of their giving out, sundry of the other instances being regulated thereby.

For the First, or the Revelation of the Will of God under the Old Testament it was, of old; God spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, formerly, or of old; Some space of time is denoted in this word, which had then received both its beginning and end: both which we may enquire after. Take the word absolutely, and it comprizes the whole space of time from the giving out of the first Promise, unto that End which was put unto all Revelations of publick use under the Old Testament. Take it as relating to the Jews, and the rise of the time expressed in it, is the giving of the Law by Moses in the Wilderness. And this is that which the Apostle hath respect unto. He had no contest with the Jews about the first Promise, and the service of God in the world built thereon; nor about their Priviledge, as they were the Sons of Abraham; but only about their then present Church Priviledge and claim by Moses Law. The proper date then and bound of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of old, is from the giving out of Moses Law, and therein

the constitution of the Judaical Church and Worship, unto the close of publick Pro∣phecie in the dayes of Malachi. From thence to the dayes of John Baptist, God granted no extraordinary Revelation of his Will, as to the standing use of the whole Church. So that this dispensation of Gods speaking in the Prophets, continued for the space of twenty one Jubilees, or near eleven hundred years. That it had been now ceased for a long time, the Apostle intimates in this word; and that agreeably to the confessed Principles of the Jews, whereby also he confirmed his own of the coming of the Messiah, by the reviving of the gift of Prophecy, as was foretold, Joel 2.28, 29.

And we may by the way a little consider their thoughts in this matter; For as we have observed and proved before, the Apostle engageth with them upon their own acknowledged Principles.

The Jewes then generally grant unto this day, that Pro∣phecy for the publick use of the Church, was not bestowed under the second Tem∣ple after the dayes of Malachie; nor is to be expected untill the coming of Elias. The delusions that have been put upon them by impostors, they now labour all they can to conceal; and are of late by experience made incredulous towards such pre∣tenders as in former Ages they have been brought to much misery by. Now as their manner is to fasten all their conjectures, be they true or false; on some place, word, or letter of the Scripture, so have they done this assertion also. Observing or supposing the want of sundry things in the second House, they pretend that want to be intimated, Hag. 1.7, 8. where God promising to glorifie himself in that Tem∣ple, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will glorifie, is written defectively, without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Keri notes. That letter being the numeral note of five, signifies, as they say, the want of five things in that House. The first of these was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ark and Cherubims; The second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the anointing Oyle; The third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wood of disposition, or perpetual fire. The fourth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ʋrim, and Thummim: The fifth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Holy Ghost, or Spirit of Prophecy. They are not indeed all agreed in this enumeration; The Talmud in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joma cap. 5. reckons them somewhat otherwise: 1. The Ark with the Propitiation and Cherubims: 2. The Fire from Heaven, which answers the third, or w••••d of disposition in the former order. 3. The Divine Majesty, in the room of the Anointing Oyle: 4. The Holy Ghost; 5. Ʋrim and Thummim. Another order there is according to Rabbi Bechai Comment. in Pentateuch. Sectione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who places the Anointing Oyle distinctly, and confounds the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Divine Majesty with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Holy Ghost, contradicting the Gema∣ra. The Commonly approved order is that of the Author of Aruch; in the Root, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

"〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ark, Propitiatory, and Cherubims, one. "〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Divine Majesty, the second thing. "〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Holy Ghost, which is Prophecy the third. "〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ʋrim and Thummim the fourth thing. "〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fire frome Heaven, the fifth thing.

But as this Argument is ridiculous, both in general in wire-drawing Conclusi∣ons from letters deficient or redundant in writing, and in particular in reference to this word, which in other places is written as in this, as Numb. 24.12. 1 Sam. 2.20. Isa. 66.5. so the observation its self of the want of all these five things in the se∣cond House is very questionable, and seems to be invented to give countenance to the confessed ceasing of Prophecy, by which their Church had been planted, nourished and maintained, and now by its want was signified to be near expiration. For although I will grant that they might offer Sacrifices with other Fire, than that which was traduced from the flame descending from Heaven, though Nadab and Abihu were destroyed for so doing, because the Law of that Fire attended the giving of it, whence upon its providential ceasing, it was as lawful to use other fire in Sacrifice, as it was before its giving out; yet as to the Ark, the Ʋrim and Thum∣mim, the matter is more questionable; and as the anointing Oyle out of question, because it being lawful for the High Priest to make it at any time, it was no doubt restored in the time of Ezra's Reformation. I know Abarbinel on Exod. Chap. 30. sec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, affirms that there was no High Priest anointed with oyle under the second House, for which he gives this reason; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the anointing Oyle was now hid; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for Josiah had hid it with the rest of the holy things: a talmudical figment; to which he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they had no power to make it; I will not

much contend about matter of fact, or what they did; but that they might have done otherwise is evident from the first institution of it; for the prohibition men∣tioned, Exod. 30.31, 32. respects only private persons. And Josephus tells us, that God ceased to give answer by Ʋrim and Thummim two hundred years before he wrote, Lib. 3. cap. 12. which proves they had it.

It is indeed certain, that at their first return from Babylon, they had not the Ʋrim and Thummim, Ezra 2.63. There was no Priest with Ʋrim and Thummim; yet it doth not appear that afterwards, that Jewel, what ever it were, was not made upon the Prophecies of Haggai and Zechary, whereby the Restauration of the Temple and the Worship belonging thereunto, was carryed on to perfection: Especially considering the vision of Zechary about cloathing the High Priest with the Robes of his Office, Chap. 3. after which time it seems they were made and in use: as Josephus shews us Lib. 11. Chap. 8. treating of the Reverence done by Alexander the Great to the name of God engraven in the Plate of Gold on the High-Priests forehead. And Maimonides Tractat. Saned. Chap. 10. Sect. 10. sayes expresly, that all the eight robes of the High Priest were made under the second Temple, and particularly the Ʋrim and Thummim; howbeit as he sayes they enquired not of God by them, because the Holy Ghost was not on the Priests. Of the Ark we shall have occasion to treat afterwards, and of its fictitious hiding by Hieremiah; or Josia, as the Jews fancy. This we may observe for the present, that as it is certain, that is was carried away by the Babylonians amongst other Vessels of Gold belonging to the Temple, either amongst them that were taken away in the dayes of Jehojakim, 2 Chron. 36.7. or those taken away with Jehojachin his Son, v. 11. or when all that was left before great and small was carried away in the dayes of Zedekiah, v. 18. So it may be supposed to be restored by Cyrus, of whom it is said, that he returned all the Vessels of the House of the Lord, that Nebu∣chadnezzar brought from Jerusalem, Ezra. 1.6. And it is uncertain to what end was the solemn yearly entrance of the High Priest into the Most Holy Place observed to the very destruction of the second House, if neither Ark nor Mercy Seat were there. Neither is this impeached by what Tacitus affirms, Histor. lib. 5. that when Pompey entred the Temple, he found nullas Deum effigies, vacuam sedem, & inania arcana; for as he wrote of the Jews with shameful negligence, so he only intimates that they had no such images as were used among other Nations, nor the head of an Ass, which himself not many Lyes before, had affirmed to be consecrated in their Sanctuary: For ought then appears to the contrary, the Ark might be in the second House, and be carried thence to Rome with the Book of the Law, which Josephus expresly mentions. And therefore the same Abarbinel, in his Comment. on Joel tells us, that Israel by Cap∣tivity out of his own Land lost 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three excellent gifts, Prophecy, Miracles, and Divine Knowledge, (Psal. 74.9.) all which he grants, were to be restored by the Messiah; without mention of the other things before recited. And they confess this openly in Sota distinc. Egla hampha. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; after the death of the latter Prophets Haggai, Zechariah and Malachy, the holy Spirit was taken away from Israel.

It is then confessed that God ceased to speak to the Church in Prophets as to their Oral teaching and writing, after the dayes of Malachy; which reason of the want of Vision, though continuing four hundred years and upwards, is called by Haggai, Chap. 2.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unum pusillum, a little while, in reference to the continuance of it from the dayes of Moses; whereby the Jews may see that they are long since past all grounds of expectation of its restauration, all Prophecy having left them double the time that their Church enjoyed it, which cannot be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little while in comparison thereof.

To return,

This was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these the times wherein God spake in the Prophets; which determines one instance more of the comparison; namely, the Fathers to whom he spake in them; which were all the Faithful of the Judaical Church from the dayes of giving the Law, until the ceasing of Prophecy in the dayes of Malachy.

In answer to this first Instance, on the part of the Gospel the Revelation of it is affirmed to be made in these last dayes, hath spoken in these last dayes, the true stating of which time also will discover who the Persons were to whom it was made, hath spoken to us.

Most Expositors suppose that this expression, the last dayes, is a Periphrasis of the times of the Gospel. But it doth not appear, that they are any where so called; nor were

they ever known by that name among the Jews, upon whose principles the Apostle proceeds. Some seasons indeed under the Gospel, in reference to some Churches, are called the last dayes, but the whole time of the Gospel absolutely is no where so termed. It is the last dayes of the Judaical Church and State, which were then drawing to their period and abolition, that are here, and else where called the last dayes, or the latter dayes, or the last hour, 2 Pet. 3.3. 1 John 2.18. Jude 18. For,

1. As we before observed, the Apostle takes it for granted, that the Judaical Church-State did yet continue; and proves that it was drawing to its period, Chap. 8. ult. having its present station in the patience and forbearance of God only, without any necessity as unto its Worship, or preservation in the world. And hereunto doth the reading of the words in some Copies, before intimated, give testimony; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the end or extremity of these dayes; which as the event hath proved, can no way relate to the times of the Gospel.

2. The personal Ministry of the Son whilest he was upon the earth in the dayes of his flesh is here eminently, though not solely intended. For as God of old spake in the Prophets, so in these last dayes he spake in the Son; that is, in him, personally present with the Church, as the Prophets also were in their several generations, Chap. 2. v. 3. Now as to his personal Ministry, he was sent to the lost sheep of the house of Israel, Mat. 15.24. (To whom also alone in his own dayes he sent his Apostles, Mat. 10.5, 6.) and is therefore said to have been a Minister of the Circumcision for the Truth of God, Rom. 15.5. being in the last place sent to the same Vineyard, unto which the Prophets were sent be∣fore, Mat. 21.37. The words there used, last of all he sent unto them his Son, are ex∣egetical of these, he spoke in the Son in the last dayes.

3. This Phrase of Speech is signally used in the Old Testament to denote the last dayes of the Judaical Church; So by Jacob, Gen. 49.1. I will tell you what shall befall you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the last dayes; which words the LXX. rend••ed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the words here used by the Apostle. The dayes pointed unto by Jacob being those wherein the Messiah should come, before Judah was utterly deprived of Scepter and Scribe. Again by Balaam the same words are used to signifie the same time, Numb. 24.14. where they are rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the end of the dayes, as many Copies read in this place. And in all the Prophets this is the peculiar notation of that season, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mich. 4.1. Isa. 2.1. in the latter or last dayes; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the He hajediah prefixed, noteth that course of dayes that were then run∣ning; as Deut. 31.29. Evil will overtake you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the end of those dayes; and the promise of the Conversion of some of the Jews by David their King is annexed to the same season, Hos. 3.5. From these places is the expression here used taken, denoting the last times of the Judaical Church, the times immediately preceed∣ing its rejection and final ruine. Hence Manasse lib. 3. de Resurrect. cap. 3. tells us out of Moses Gernudensis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in every place that mentions the latter dayes, the dayes of the Messiah are to be understood, which saying of his is confirmed by Menasse himself, though attended with a gloss abominable and false, that is purely Judaical. The dayes of the Messiah, and the dayes of the end of the Judaical Church are the same. And these words are expresly also used by R.D. Kimchi. Comment. in Isa. 2. v. 2. who honestly refers all the words of that Prophesie unto the Messiah.

It is not for nothing, that the Apostle minds the Hebrews, that the season then pre∣sent was the last dayes, whereof so many things were foretold in the Old Testament; Many of their concernments lay in the knowledge of it; which because they give great light unto the whole cause, as stated then between him, and them, must be opened and considered. The summ is, that the end of their Church and State, being foretold to be a perpetual desolation, Dan. 9.27. the last dayes being now come upon them, they might understand what they were shortly to expect and look for. The end of the Jews being a People, a Church, and Kingdom was to bring forth the Messiah, whose coming and work must of necessity put an end to their old station and condition. Now because herein is enwrapped the most infallible demonstration that the Messiah is long since come, the Apostle mentioning the last dayes to intimate that upon necessity he must be come in them; I shall further open his design in this matter, but with briefness having been large on this head in our Prolegomena; and for their sakes who by any difficulties may be deterred from the consideration of them.

God having from the foundation of the world promised to bring forth the seed of the woman to work out the Redemption of his Elect in the Conquest of Satan, did in

the separation of Abraham from the rest of the world begin to make provision of a peculiar stock from whence it should spring. That this was the cause and end of his Call and Separation is evident from hence, that immediately thereupon God assures him that in his seed all the Kindreds of the earth should be blessed, Gen. 12.1, 2, 3. Chap. 22.18. which is all one as if he had expresly said unto him, for this cause have I chosen and called thee, that in thee, I might lay a foundation of bringing forth the promised seed, by whom the curse is to be taken away, and the blessing of ever∣lasting life procured, as Gal. 3.13, 14. For this cause was his Posterity continued in a state of separation from the rest of the world, that he might seek an holy seed unto himself, Numb. 23.9. Mal. 2.15. For this cause did he raise them into a Civil, Re∣gal, and Church-State, that he might in them type out, and prefigure the Offices and Benefits of the promised Messiah, who was to gather to himself the Nations that were to be blessed in the seed of Abraham, Gen. 49.10. Psal. 45. Hos. 3.5. Ezek. 34.23. And all their Sacrifices did but shadow out that great expiation of sin, which he was to make in his own Person; as hath been already proved.

Things being thus disposed, God promised unto them that their Civil Political State, their condition as a peculiar Nation and People, should be continued until the coming of the Messiah, Gen. 49.10. Ezek. 21.27. And this was made good unto them notwithstanding the great oppositions of those mighty Empires, in the midst of whose devouring jaws they were placed, with some such short intercisions of the actual administration of Rule amongst them, as being foretold impeached not the Promise. They lost not their Civil State, untill he came, unto whom was the ga∣thering of the Nations. After that, though many of the individuals obtained mercy, yet their being a Nation or People, was of no peculiar use as to any special end of God. Therefore was it immediately destroyed, and irrecoverably exterminated. From that day, God in a wonderful manner blasted and cursed all their endea∣vours, either for the preservation of what they then had, or for its recovery and re∣stauration when lost. No means could ever retrive them into a People or Nation on the old account. What may be hereafter on a New, God knows. The End of the dayes was come; and it was to no purpose, for men to endeavour to keep up that, which God having accomplished the utmost of his design by and upon, would lay aside. And this season was fully evidenced to all the world, by the gathering of the people to the Shilo, or the coming in of the Nations to partake in the blessing of faithful Abraham, Mic. 4.1, 2.

Of their Church-State there were two Principal parts: The Temple its self; and the Worship performed in it: The first of these (as was the Tabernacle) was set up to typifie him in whom the fulness of the Godhead should dwell bodily; and the latter the same Person, as he was himself to be the great High Priest and Sacrifice. Both these also were to be continued until the coming of the Messiah, but by no en∣deavours afterwards. Hence was that Promise of the glory of the second House, built after the Captivity, and restored by Herod, because of his coming unto it who was signified by it, Hag. 2.9. Malach. 3.1. He was to come whilest that Temple was stand∣ing, after which it was to be of no more use. And therefore Ezekiel describes a third spiritual Temple to succeed in the room thereof. The condition of their Sacri∣fices was the same; Therefore Daniel fore-telling the coming of the Messiah four hundred and ninety years after the Captivity, adds that upon his death the daily Sacrifice must cease for ever, and a total desolation ensue, on all the things that were used for the end accomplished, Dan. 9.24, 25, 26, 27. The Nation, State, Temple, Sacri∣fices, being set apart, set up, and designed for no other end but to bring him forth, he was to come whilest they were standing and in use, after which they were none of them to be allowed a being upon their old foundation. This is that which the Apostle pointed at in mentioning the last dayes, that they might consider in what con∣dition, the Church and People of the Jews then were.

To discover the evidence of this demonstration, as confirmed in our Prolegomena, I shall here also briefly add some considerations of the miserable entanglements of the Jews in seeking to avoid the Argument here intimated unto them by the Apostle. It is a common Tradition among them, that all things were made for the Messiah; whereby they do not intend as some have imagined, the whole old Creation, but all things of their Church State and Worship. So the Targum, Psal. 40.8. in the person of the Messiah; I shall enter into life eternal when I study in the volume of the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that was written for my sake. By the Law they understand

their all. All depended on their Messiah, all was written for him. They see by ex∣perience that there was a coincidence of all these things in the last dayes when Jesus came. No sooner had he done his work, but Scepter and Scribe departed from Judah. They ceased to be a Church and Nation. The Temple which the Lord whom they formerly sought came to, was destroyed; their Sacrifices wherein they trusted, caused to cease, and the Nations of the Earth were gathered into the faith of Abraham. From that time they have no more been a people; nor have had any distinction of Tribes, or Families, Temple, Priesthood, or Sacrifice; nor any hope of a retrivement into their pristine condition. Let us then see what course they do, or have taken to countenance themselves in their infidelity. Two wayes to relieve themselves they have fixed on.

1.

Granting that the Messiah was to come to their Government and Worship, they la∣boured to keep them up, and to restore them being cast down, that so they might prolong their expectation of that to come, which indeed was already past. This in the righteous and holy Providence of God proved the means of their ruine. For their endeavour to maintain their Liberty, Rule, and Government after the coming of the Messiah, was the cause of the utter overthrow of all Rule, Authority and publick Worship amongst them by Vespasian and Titus his Son. Their endeavour, to restore themselves into a State and People under their false Messiah Barcosbi, was the means of their utter desolation from all hopes of being a people and Nation any more by Adrian; as also of their extermination for ever out of that Countrey, wherein they were separated from all Nations for that End which God appointed unto them. After this, once more, still to avoid the thoughts that the Messiah was come, and had put an end unto their former condition, they endea∣voured and were encouraged by Julian the Emperour to rebuild their Temple, and re∣store their Sacrifices. And this attempt also God turned to their further confusion. For whereas in former dayes in the building of the Temple he encouraged and sup∣ported them against all difficulties and oppositions; being now upheld and streng∣thened by the favour and wealth of the Roman Empire in the same work, he sets himself against them, and scatters them with no less indignation, than he did the builders of Babel of old. When he would have a Temple amongst them, he punished them with famine for building their own houses, and suffering his to lye waste, Hag. 2. v. 8, 9, 10, 11. Now they may build houses for themselves where they please; but if they take in hand to build a Temple, God is against them. This State of theirs be∣ing now continued sixteen hundred years, were not blindness come upon them to the utmost, they could not but see, that it is not the Will of God, that they should be a People, State, or Church on the former account any more. What then is become of their Messiah, who was to come unto them whilest they were so; seeing they were so by their own confession only for his sake? This puts their latter Masters to their last miserable shifts.

For,

2.

Contrary to the open nature of all things relating unto them from the appro∣priating of the Promise to the Family of Abraham, contrary to the whole design of the Scripture, and the express testimonies of it before mentioned, with many other to the same purpose, they deny that their Messiah was to come to them, or at least to abide with them for the work whereunto he was destinated, whilest their State, Temple and Sacrifices continued. In the management of this shift of unbelief, they are wofully divided amongst themselves.

1.

For the Continuance of their State, untill the coming of the Messiah, Gen. 49.11. Some say, that by Shilo the Messiah is not intended; who are confuted by their own Targums, all rendring the word Messiah, and the constant Tradition of the Elder Doctors; Some that by the Scepter and Scribe, that the Rod of Affliction and Instru∣ction only are intended; which is a gloss evidently contrary to the design of the Prophecy, the use of the words in all places where their sense is not restrained by evident circumstances, the Targums, all Old Writers; asserting that which was not peculiar to Judah, nor true in its self, that Tribe having for so long a season enjoy∣ed as flourishing a condition as any people in the world, as good as the Jews look for under the Messiah. This State then is utterly gone, and their Messiah as it seems not come.

2.

What say they unto their Temple, that second House whereunto he was to come, and so render the glory of it greater than that of the former, Hag. 2. Mal. 3. Of old they unanimously agreed, that he was born whilest the Temple stood, or that day

that it was destroyed, as Aben Exra confesseth on Isa. 53. Many stories out of them might be told to this purpose; where he was born, how, and of whom, to whom it was revealed by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who saw him, where he was disposed of, where he is; but being all the fancies of idle curious heads, and unbelieving hearts, which St. Paul calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 4.7. prophane and old wives fables, we shall not trouble the Reader with them. Abarbinel who in corrupting the Prophecies concerning the Messiah hath a reach beyond his fellows, affirms that Haggai speaks not of the Second, but of a Third Temple to be built under the Messiah; but this is nothing but a bold contradiction of the Prophet, who three or four times signally de∣clares that he spake of that House which was then building, which their eyes saw, and which so many contemned as not to be compared with the former, Ch. 1.4. this House, Ch. 2.7. This House, v. 8. This House, so v. 18. Others say, that the glory of that House did not consist in the coming of the Messiah unto it, but in its duration and continuance; for it stood ten years longer than the former; But this also is contrary, 1. To the Catholick perswasion of their fore-fathers, Targums, Talmuds, and all antient Do∣ctors: 2. To experience; for what could the miserable languishing of ten years by that House, whilest it was by their own confession a Den of Thieves, contribute unto it to enable it to vye for glory with that wonder of the world the Temple of Solo∣mon, in comparison whereof their fore-fathers thought it no more than some of them of old thought themselves compared to the Sons of Anak. 3. To the Truth; affirming, that the glory of that House was to consist in the coming of the Lord, whom they sought, the desire of all Nations unto it: All which things are vindicated in our Prolegomena.

3. Their Temple being utterly destroyed as well as their State, and their Messiah not yet come, what think they of their Sacrifices? Daniel tells them that he was to come, and to be cut off, before the ceasing of the daily Sacrifices; But they must con∣fess that all Sacrifices are long since utterly ceased; for surely their offering of a Cock to the Devil on the day of Expiation, is no continuance of them. Some say that the Messiah intended by Daniel was King Agrippa whom Vespasian slew at Rome. But this obstinacy is intolerable; that a Semi-Pagan as Agrippa was, should be their Mes∣siah so honourably foretold of, is a figment, which whatever they pretend, them∣selves believe not. Nor was Agrippa slain or cut off, but lived in peace to the day of his death. The most of them know not what to say, but only object that the computation of Daniel is dark and obscure, which Christians themselves are not agreed about. Concerning which I must refer the Reader to our Proiegomena, as also for the full and large handling of the things here by the way only touched upon.

This makes it evident who were the Persons who were spoken unto in these last dayes, TO ƲS. That is the members of the Judaical Church, who lived in the dayes of the Personal Ministry of Christ, and afterwards under the preaching of the Gospel un∣to that day; Chap. 2.3. The Jews of those dayes were very apt to think that if they had lived in the times of the former Prophets, and had heard them delivering their mes∣sage from God, they would have received it with a cheerful obedience; their only un∣happiness they thought was, that they were born out of due time as to prophetical Revelations; This is intimated of them, Mat. 23.30. The Apostle meeting with this perswasion in them, minds them that in the Revelation of the Gospel, God had spoken to themselves; the things they so much desired, not questioning but that thereon they should believe and obey. If this word then they attend not unto, they must needs be self-condemned. Again that care and love which God manifested towards them, in speaking immediately unto them required the same obedience; especially considering the manner of it, so far excelling that which before he had used towards the Fathers; of which afterwards.

And these are two instances of the Comparison instituted, relating unto Times and Persons.

The next difference respects the manner of these several Revelations of the will of God, and that in two particulars. For (1.) The former was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by di∣vers parts, one after the other; The branch of the Antithesis that should answer hereunto is not expressed, but implyed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at once.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by many parts, and so consequently at sundry times. The gradual disco∣very of the mind and will of God, by the addition of one thing after another at seve∣ral seasons, as the Church could bear the light of them, and as it was subserving unto his main design of reserving all preheminence to the Messiah; is that which is intended

in this Expression. How all this is argumentative to the Apostles purpose will in∣stantly appear. Take the expression absolutely to denote the whole progress of di∣vine Revelation from the beginning of the world, and it comprizeth four principal parts or degrees, with those that were subservient unto them.

The First of these was made to Adam in the Promise of the seed, which was the prin∣ciple of faith and Obedience to the Fathers before the Flood; and unto this were sub∣servient all the consequent particular Revelations made to Seth, Enosh, Enoch, Lamech, and others before the Flood.

The Second to Noah after the Flood in the Renewall of the Covenant, and establish∣ing of the Church in his family, Gen. 8.21. Chap. 9.9, 10. whereunto were sub∣servient the Revelations made to Melchisedech, Gen. 14.18. and others before the calling of Abraham.

The Third to Abraham in the restriction of the Promise to his seed, and fuller il∣lustration of the nature of it, Gen. 12.1, 2, 3, 4. Chap. 15.11, 12. & 17.1, 2. Con∣firmed in the Revelations made to Isaac, Gen. 26.24. Jacob, Gen. 49. Joseph, Heb. 11.22. and others of their Posterity.

The fourth to Moses in the giving of the Law, and erection of the Judaical Church in the Wilderness, unto which there were three principal heads of subservient Re∣velations:

1. To David, which was peculiarly designed to perfect the Revelation of the will of God concerning the Old Testament-Worship in those things that their Wilderness con∣dition was not capable of, 1 Chron. 23.25, 26, 27, 28. Chap. 28.11, 12, 13, 14, 15, 16, 17, 18, 19. To him we may joyn Solomon, with the rest of the Prophets of their dayes.

2. To the Prophets after the division of the Kingdom unto the Captivity, and dure∣ing the Captivity; to whom pleading with the people about their defection by Sin and false Worship, was peculiar.

3. To Ezra, with the Prophets that assisted in the Reformation of the Church after its return from Babylon, who in an especial manner, excited the people to an expectation of the coming of the Messiah.

These were the principal parts and degrees of the Revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise, nature and progress of Scripture Divinity or Theology.

But as I shewed before, if we attend unto the special intention of the Apostle, we must take in the date of these Revelations, and begin with that to Moses, adding to it those other subservient ones mentioned peculiar to the Judaical Church, which taught and confirmed the Worship that was established amongst them.

This then is that, which in this word the Apostle minds the Hebrews of; namely, that the will of God concerning his Worship and our obedience was not formerly re∣vealed all at once to his Church, by Moses or any other; but by several parts and degrees, by new additions of Light, as in his infinite Wisdom and Care he saw meet. The close and last hand was not to be put unto this work before the coming of the Messiah. He, they all acknowledged, was to reveal the whole Counsel of God, John 4.25. after that his way had been prepared by the coming of Elias, Mal. 4 until when they were to attend to the Law of Moses, with those Expositions of it which they had received, v. 4, 5. That was the time appointed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seal, compleat, and fi∣nish, Vision and Prophet; as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seal up sin, or as we render it, to make an end of sin, or the Controversie about it, which had held long agitation by Sacrifices, that could never put an end to that quarrel, Heb. 10.1, 2, 14.

Now in this very first word of his Epistle, doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions. It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto. Hath it not been by parts and degrees? Hath he at any time shut up the Progress of Revelation? Hath he not alwayes kept the Church in expectation of new Revelations of his mind and will? did he ever declare that he would add no more unto what he had commanded, or make no alteration in what he had instituted? What he had revealed was to be observed, Deut. 27.29. and when he had revealed it: but untill he declare that he will add no more, it is folly to account what is already done, absolutely compleat and immutable. Therefore Moses when he had finished all his work in the Lords house, tells the Church, that God would raise up another Prophet like him; that is, who should reveal new Laws and

Institutions as he had done, whom they were to hear and obey on the penalty of utter extermination, Deut. 18.18.

And this discovers the obstinacy of the Modern Jews, who from the dayes of Mai∣monides, who dyed about the year of our Lord 1104. have made it one of the fun∣damental Articles of their Religion, which they have inserted in their Prayer Books, that the Law of Moses is never to be changed, and that God will never give them any other Law, or Rule of Worship: and as they further ground that Article in Ezrim Vearba, printed in the end of Bombergs Bibles, they affirm, that nothing can be added unto it, nothing taken away from it, no alteration in its obligation be admitted; which is directly contrary both to the Truth, and to the Confession of all their Predecessors, who looked for the Messiah, as we shall afterwards declare.

In Opposition to this Gradual Revelation of the mind of God under the Old Testa∣ment, the Apostle intimates that now by Jesus the Messiah, the Lord hath at once be∣gun and finished the whole Revelation of his Will according to their own hopes and expectation. So Jude 3. The Faith was once delivered unto the Saints: not in one day, not in one Sermon; or by one Person, but at one season, or under one dispensation, com∣prizing all the time from the entrance of the Lord Christ upon his Ministry, and the closing of the Canon of Scripture, which period was now at hand. This Season being once past and finished, no new Revelation is to be expected to the end of the world. Nothing shall be added unto, nor altered in the Worship of God any more. God will not do it, men that attempt it, do it on the price of their souls.

2. God spake in the Prophets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after divers sorts or manners. Now this respects either the various wayes of Gods revealing himself to the Prophets, by Dreams, Visions, Inspirations, Voices, Angels, every way with an equal evidence of their being from God; or the wayes of his dealing with the Fathers by the Prophets, by promises, threats, gradual discoveries of his Will, special Messages and Prophecies, publick Sermons and the like. The latter, or the various wayes of the Prophets delivering their Messages to the People from God is principally intended, though the former be not excluded, it being that, from whence this latter variety did principally arise and flow.

In opposition hereunto the Apostle intimates, that the Revelation of God and his will by Christ was accomplished 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in one only way and manner, by his preaching the Gospel who was anointed with the Spirit without measure.

The last difference, or instance in the Comparison, insisted on by the Apostle is, that of old God spake in the Prophets, but now in the Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say most Expositors, in for by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as Luke 1.70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the mouth of the holy Prophets; But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, answers the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Numb. 12. God spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Moses. The certainty of the Revelation and presence of God with his word is intimated in the Expression. So the word of the Lord was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the hand of this or that Prophet. They were but instruments to give out, what from God they had received.

Now these Prophets in whom God spake of Old, were all those who were divinely inspired and sent to reveal his Will and Mind, as to the duty of the Church, or any spe∣cial concernment of his Providence in the Rule and Government thereof, whether they declared the inspirations they had, or Revelations they received, by word of mouth, or by writing.

The Modern Jews make a distinction between the Gift of Prophecy and the Inspiration of the Holy Ghost, following Maimonides in his More Nebuchim part. 2: cap. 32. His opinion, which he calls the opinion or sentence of the Law, about Prophecy in general is the same with that of the Gentile Philosophers as he professeth. In one thing only he differs from them; namely, that Prophecy doth not so necessarily follow after due preparation, as that a man cannot but prophesie who is rightly prepared▪ But the Gift of Prophecy, he asserts wholly to depend on the temperature of the brain, natural and moral exercises for the preparing and raising of the imaginati∣on, upon which divine visions will succeed. A brain-sick imagination, confound∣ing divine Revelation with Phanatical distempers. But in the eleven degrees of Pro∣phecy which he assigns, and attempts to prove by instances out of Scripture, he place∣eth that of inspiration by the Holy Ghost in the last and lowest place. And therefore by the late Masters is the Book of Daniel cast into this latter sort, though eminent∣ly prophetical, because they are so galled with his predictions and calculations; other Reason of that disposition none readily occurs. And this is the ground of their disposition of the Books of the Scripture, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Law, or five Books of Moses, given in the highest way and degree of Prophecy; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of two sorts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

••nd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prophets, first (or Books Historical) and the latter; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Books written by inspiration of the Holy Ghost. Of the ground of which distinction see Kimchi in his Preface to the Psalms. Their mistake lyes in this, That Prophecy consists principally in▪ and is distinguished into several degrees, by the manner of Revelation; as by Dreams, Visions, Appearances of Angels, or men, and the like. But as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Prophet, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prophecy, are of a larger signification then that pretended, as Numb. 11.29. 1 Sam. 10.5. 1 Chron. 25.1, 2, 3. will ap∣pear; So that which made any Revelation to be Prophecy in that sense, as to be an infallible rule for the guidance of the Church, was not the means of communicate∣ing it to the Prophets; but that inspiration of the Holy Ghost which implanted upon their minds, and gave forth by their Tongues, or Pens, that which God would utter in them, and by them, 2 Pet. 1.20, 21.

In answer unto this speaking of God in the Prophets, it is asserted, that in the Revela∣tion of the Gospell, God spake in his Son. This is the main hinge on which all the Ar∣guments of the Apostle in the whole Epistle do turn; this bears the stress of all the inferences afterwards by him insisted on. And therefore having mentioned it, he proceeds immediately unto that description of him, which gives evidence to all that he draws from this consideration. Now because no one Argument of the Apostle can be understood, unless this be rightly stated, we must on necessity insist somewhat largely upon it; and unto what we principally intend, some previous observations must be premised.

1. I take it at present for granted, that the Son of God appeared unto the Prophets under the Old Testament. Whether ever he spake unto them immediately, or only by the Ministry of Angels, is not so certain. It is also granted, that there was in Vision sometimes signs or representations of the Person of the Father, as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament, is acknow∣ledged by the Antients, and is evident in Scripture: See Zech. 2.8, 9, 10, 11. And he it was who is called the Angel, Exod. 23.20, 21. The reason that is pleaded by some, that the Son of God was not the Angel there mentioned, namely, because the Apostle sayes that to none of the Angels was it said at any time, thou art my Son, this day I have begotten thee, which could not be affirmed, if the Son of God were that Angel, is not of any force. For notwithstanding this assertion, yet both the Antient Jews and Christians generally grant, that it is the Messiah that is called the Angel of the Cove∣nant, Mal. 3.1. though the Modern Jews foolishly apply that name to Elias, whom they fancy to be present at Circumcision, which they take to be the Covenant; a pri∣viledge as they say, granted him upon his complaint, that the Children of Israel had forsaken the Covenant, 1 Kings 29.14. that is, as they suppose, neglected Circumcision. The Apostle therefore speaks of those who were Angels by nature, and no more, and not of him who being Jehovah the Son, was sent of the Father, and is therefore called his Angel or Messenger, being so only by Office. And this appearance of the Son of God, though not well understanding what they say, is acknowledged by sundry of the Postalmudical Rabbins. To this purpose very considerable are the words of Moses Ge∣rundensis, on Exod. 23. Iste Angelus si rem ipsam dicamus, est Angelus Redemptor, de quo scriptum est, quoniam nomen meum in ipso est. Ille inquam Angelus qui ad Jacob dice∣bat, Ego Deus Bethel. Ille de quo dictum est, & vocabat Mosen Deus de rubo. Vocatur autem Angelus quia mundum gubernat. Scriptum est enim eduxit nos ex Aegypto. Praete∣rea scriptum est, & Angelus faciei salvos fecit eos. Nimirum ille Angelus qui est Dei facies; de quo dictum est, facies mea praeibit & efficiam ut quiescas; denique ille Angelus est de quo Vates, subito veniet ad Templum suum Dominus quem vos quaeritis, Angelus faederis quem cu∣pitis. The Angel if we speak exactly, is the Angel the Redeemer, of whom it is written, my name is in him; that Angel which said unto Jacob, I am the God of Bethel: He of whom it is said, God called unto Moses out of the Bush. And he is called the Angel, because he governeth the world. For it is written, Jehovah brought us out of Egypt; and elsewhere he sent his Angel, and brought us out of Egypt. And again, it is written, and the Angel of his presence [face] saved them; namely, the Angel which is the Presence [face] of God; of whom it is said, my presence [face] shall go before thee, and I will cause thee to rest: Lastly, that Angel of whom the Prophet speaks, the Lord whom you seek shall suddenly come to his Temple, the Angel of the Cove∣nant whom you desire. To the same purpose speaks the same Author on Exod. 33.14. My presence shall go before thee; Animadverte attentè quid ista sibi velint. Moses enim & Israelitae semper optavêrunt Angel••m: primum; cae••••rùm, quis ille esset verè intelligere non py∣••uer••••t. Neque ••nim ab al••is percipiebunt, n••que prophetica notione satis assequebantur.

Atqui facies Dei ipsum significat Deum— And again, Facies mea praecedet, hoc est, Angelus foederis quem vós cupitis. Observe diligently what is the meaning of these words; for Moses and the Israelites alwayes desired the principal Angel; but who he was they could not perfectly understand: for they could neither learn it of others, nor attain it by Prophecy; but the presence of God, is God himself. My presence [face] shall go before thee; that is, the Angel of the Covenant whom ye desire. Thus he; to which purpose others also of them do speak; though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not. This was the Angel whose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Moses prayed for on Joseph, Deut. 33.13. and whom Jacob made to be the same with the Go•• that fed him all his dayes, Gen. 48.15, 16. whereof we have treated largely be∣fore. The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church, he it was who immediately dealt with it in things which concerned its instruction and edification. Neither doth this hinder but that God the Father may yet be asserted, or that he is in this place, to be the fountain of all Divine Revelation.

2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken, and the Son of God as in∣carnate, revealing the will of God immediately to the Church. This is the difference here insisted on by the Apostle. Under the Old Testament the Son of God in his Divine Person, instructed the Prophets in the will of God, and gave them that Spirit on whose Divine Inspiration their infallibility did depend, 1 Pet. 1.11. but now in the Revela∣tion of the Gospel taking his own humanity; or our Nature hypostatically united unto him, in the room of all the internuncii or prophetical Messengers he had made use of, he taught it immediately himself.

There lyes a seeming exception unto this distinction in the giving of the Law; for as we affirm, that it was the Son by whom the Law was given, so in his so doing he spake immediately to the whole Church, Exod. 20.22. The Lord said, I have talked with you from Heaven. The Jews say, that the people understood not one word of what was spoken, but only heard a voice, and saw the terrible appearances of the Majesty of God; as v. 18. for immediately upon that sight, they removed and stood afar off; And the matter is left doubtful in the repetition of the story, Deut. 5.4. It is said indeed the Lord talked with you face to face in the Mount; but yet neither do these words fully prove that they understood what was spoken, and as it was spoken, but only that they clearly discovered the presence of God delivering the Law: for so are those words expounded in v. 5. I stood saith Moses, between the Lord and you at that time, to shew you the word of the Lord, for you were afraid by reason of the fire, and went not up unto the Mount; that is, you understood not the words of the Law, but as I declared them unto you; and it be∣ing so, though the Person of the Son caused the words to be heard, yet he spake not immediately to the whole Church, but by Moses. But Secondly, We shall afterwards shew, that all the voices then heard by Moses or the people, were formed in the air by the Ministry of Angels, so that they heard not the immediate voyce of God. Now in the last dayes did the Lord take that work into his own hands, wherein from the foundation of the world he had employed Angels and Men.

3. Though the Apostles argument arise not immediately from the differing wayes of Gods revealing himself to the Prophets, and to Christ, but in the difference that lyes in his immediate speaking unto us in Christ the Son, and his speaking unto the Fathers in the Prophets, yet that former difference also is intimated by him, in his af∣firming, that he spake to them variously or diversly, as hath been declared, and there∣fore we must consider that also; And herein we are to obviate the great Judaical pre∣judice against the Gospel; to which end observe,

1. That though the Apostle mentions the Prophets in general, yet it is Moses whom he principally intends. This is evident in the Application of this Argument which he makes in particular, Chap. 3.3. where he expresly prefers the Lord Jesus before Moses by name, in this matter of Ministring to the Church in the name of God. For whereas, as was before intimated, the Apostle mannages this thing with excellent Wis∣dom in this Epistle, considering the inveterate prejudices of the Hebrews in their ad∣hering unto Moses, he could not mention him in particular, until he had proved him whom he preferred above him, to be so excellent and glorious, so far exalted above Men and Angels, that it was no disreputation to Moses to be esteemed inferiour to him.

2. That the great Reason why the Jews adhered so pertinaciously unto Mosaical

Institutions was their perswasion of the unparallel'd excellency of the Revelation made to Moses. This they retreated unto, and boasted of when they were pressed with the Doctrine and Miracles of Christ, John 9.28, 29. And this was the main foundation in all their contests with the Apostles, Acts 15.1. Chap. 21.21, 28. And this at length they have made a principal root or fundamental Article of their Faith, being the fourth of the thirteen Articles of their Creed; namely, that Moses was the most excellent and most sublime among the Prophets, so far above that excellency, that degree of wis∣dom and honour which men may attain unto, that he was equal to Angels. This Maimonides the first disposer of their Faith into fundamental Articles expounds, at large, More Nebuch. p. 2. cap. 39. Declaravimus, saith he, quod Prophetia Mosis doctoris no∣stri ab omnium uliorum Prophetiis differat; dicemus nunc quod propter solam illam ap∣prehensionem ad legem vocati sumus; quia nempe vocationi illi qua Moses nos vocavit simi∣is neque antecessit ab Adamo primo ad ipsum us{que} ne{que} etiam post ipsum apud ullum Prophe∣tam sequuta est; sic fundamentum Legis nostrae est quod in aeternum finem non sit habitura vel abolenda, ac propterea, etiam ex sententia nostra, alia lex nec unquam fuit, nec erit praeter unicam hanc Legem Mosis Doctoris nostri. We have declared, that the Prophecy of Moses our Master, differed from the Prophecies of all others; Now we shall shew that upon the ac∣count of this perswasion alone, (namely, of the excellency of the Revelation made un∣to Moses) we are called to the Law. For from the first Adam to him, there was never any such call (from God) as that wherewith Moses called us, nor did ever any such ensue af∣ter him. Hence is it a fundamental Principle of our Law; that it shall never have an end, or be abolished; and therefore also it is our Judgement that there was never any other (di∣vine) Law, nor ever shall be, but only this of our Master Moses. This is their present perswasion; it was so of old. The Law and all Legal Observances are to be conti∣nued for ever: other way of worshipping God there can be none: and this upon the account of the incomparable Excellency of the Revelation made to Moses.

To confirm themselves in this prejudicate apprehension, they assign a fourfold prehe∣minency to the Prophecy of Moses above that of other Prophets; and these are insisted on by the same Maimonides in his explication of Cap. 10. Tractat. Sanedr. and by sundry others of them.

1. The first they fix on is this; that God never spake to any Prophet immediately, but only to Moses; to him he spake without Angelical Mediation. For so he affirms that he spake to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mouth to mouth, Numb. 12.13.

2. All other Prophets, they say, received their visions either in their sleep, or presently af∣ter their sleep, but Moses in the day time standing between the Cherubims, Exod. 29.52. And,

3. That when other Prophets received their Visions or Revelations, although it was by the mediation of Angels, yet their nature was weakened by it, and the state of their bodies, by reason of the consternation that befell them, Dan. 10.8. but Moses had no such perturbation befalling him when the Lord spake unto him, but it was with him, as when a man speaks unto his friend.

4. That other Prophets had not inspirations and Answers from God at their own pleasures, but sometimes were forced to wait long, and pray for an answer before they could receive it. But Moses was wont when he pleased to say, stay and I will hear what God will command you, Numb. 9.9. So they.

And to reconcile this unto what is elsewhere said, that he could not see the face of God and live, they add, that he saw God not immediately but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in spe∣culo or speculari, (a word formed from the Latin,) in a glass: an expression which the Apostle alludes unto, 1 Cor. 13.12. only they add, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, other Prophets saw through nine perspectives; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but Moses saw through one only: Vaiikra Rabba. sec. 1. whereunto they add, that his Speculum was clear and lucid; theirs spotted.

It must be granted, that Moses being the Law-giver and first Revealer of all that Worship in the observation whereof the Judaical Church State ••nd Priviledge of that people did consist, had the preheminency above the succeeding Prophets, whose Ministry chiefly tended to instruct the people in the nature, and keep them to the ob∣servation of his Institutions. But that all these things by them insisted on, were pecu∣liar to him, it doth not appear; nor if it did so, are the most of them, of any great weight or importance.

The first is granted; and a signal Priviledge it was; God spake unto him

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, face to face, Exod. 33.11. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mouth to mouth, Numb. 12.13. and this is mentioned as that which was peculiar to him above the Pro∣phets which should succeed him in the Ministry of that Church. But that Moses saw the essence of God, which the Jews contend from those words, is expresly denyed in the Text it self. For even then when it was said, that God spake to him face to face, it is also affirmed that he did not, nor could see the face of God, Exod. 33.20. See John 1.17, 18. Both those expressions intend only that God revealed himself unto him in a more clear and familiar way than he had done unto other Prophets, or would do, whilest that administration continued. For although the things which he revealed to, and by other Prophets, were more clear▪ evident and open to the understanding of believers, than they were in the Revelation made to Moses, (they being intended as Expositions of it,) yet in the way of the Revelation its self, God dealt more clearly and familiarly with Moses, than with any other Prophet of that Church what∣ever.

The Second difference assigned is vain. Of the times and seasons wherein the Prophets received their Visions there can be no determinate rule assigned. Many of them were at ordinary seasons, whilest they were waking, and some about the employment of their Callings, as Amos, Chap. 7. v. 15.

The Third also about the consternation of Spirit which befell other Prophets is groundless. Sometimes it was so with them, as the instance of Daniel proves, Chap. 7.28. Chap. 10. v. 8. and so it befell Moses himself, Heb. 12.21. which if we attain to that place we shall prove the Jews themselves to acknowledge. Ordinarily it was otherwise, as with him, so with them, as is manifest in the whole story of the Prophets.

There is the same mistake in the last difference assigned. Moses did not so receive the Spirit of Prophecy, as that he could at his own pleasure reveal those things which were not discoverable but by that Spirit; or speak out the mind of God infallibly in any thing for the use of the Church without actual inspiration as to that particular, which is evident from the mistake that he was under as to the manner of his Govern∣ment which he rectified by the advise of Jethro, Exod. 18.19. And likewise in other Instances did he wait for particular Answers from God, Numb. 15.34. To have a comprehension at once of the whole Will of God concerning the obedience and sal∣vation of the Church, was a Priviledge reserved for him who in all things was to have the preheminence. And it seems that Maimonides himself in his exaltation of Moses excepted the Messiah. For whereas in the Hebrew and Latin Copies of More Ne∣buch. part. 2. cap. 45. there are these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Buxtorf. renders, est gradus hic etiam praestantissimorum consiliariorum Israelis, this is the degree (in Prophecy) of the Counsellors of Israel; the Arabick or Original hath; And this also is the degree of the Messiah of Israel, who goeth before, or excelleth all others, that is, in point of Prophecy.

Not to follow them in their imaginations, the just priviledges of Moses above all other Prophets lay in these three things.

1. That he was the Law-giver, or Mediator by whom God gave that Law, and re∣vealed that Worship, in the observation whereof, the very being of the Judaical Church did consist.

2. That God in the Revelation made unto him, dealt in a more familiar and clear manner, as to the way of his outward dealing, than with any other Prophets.

3. In that the Revelation made unto him, concerned the ordering of the whole house of God, when the other Prophets were employed only about particulars built on his foundation.

In these things consisted the just and free preheminence of Moses, which whether it were such as would warrant the Jews in their obstinate adherence to his Institutions upon their own Principles shall be enquired into. But before we manifest that indeed it was not, the Revelation of the mind of God in and by the Son, which is compared with, and preferred before and above this of Moses, must be unfolded; and this we shall do in the ensuing Observations.

1. The Lord Jesus Christ by vertue of the Ʋnion of his Person, was from the womb filled with a perfection of Gracious Light and Knowledge of God and his Will. An actual exercise of that Principle of holy Wisdom wherewith he was endued, in his infancy, as afterwards, he had not, Luke 2.52. Nor had he in his humane nature an absolutely infinite comprehension of all individual things past, present and to come,

which he expresly denyes, as to the day of Judgement, Mat. 24.36. Mark 13.32. but he was furnish••d with all that Wisdom and Knowledge which the humane nature was capable of, both as to principle and exercise, in the condition wherein it was, without destroying its finite being, and variety of conditions from the Womb. The Papists have made a vain Controversie about the knowledge of the humane soul of Christ. Those whom they charge with error in this matter affirm no more than what is ex∣presly asserted in the places of Scripture above mentioned; and by their answers unto those places, it is evident how little they care what scorn they expose the Scripture and all Religion unto, so they may secure their own mistakes. But this Wisdom whatever it were, is not that whereby God so revealed his mind unto him, as thereby to be said to speak to us in him. He had it by his Ʋnion, and therefore immediately from the Person of the Son, sanctifying that nature by the Holy Ghost which he took into subsistence with himself. But the Revelation, by which God spake in him unto us, was in a peculiar manner from the Father, Revel. 1.1. and as we have shewed, it is the Person of the Father that is here peculiarly spoken of. And hence the enquiry of some on this place, how the Second Person revealed himself to the humane nature, is not to the purpose of it. For it is the Person of the Father that is spoken of: So that,

2. The Commission, M••ssion and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God unto the Church, were pecu∣liarly from the Father. For the whole work of his Mediation he received command of the Father, John 10.18. and what he should speak, John 12.4. according to which commandment he wrought and taught, John 14.31. Whence that is the common Pe∣riphrasis whereby he expressed the Person of the Father, he that sent him, as also he that sealed and anointed him. And his Doctrine on that account he testified, was not his, his own, that is primarily or originarily as Mediator, but his that sent him, John 7.16. It was from the Father that he heard the word, and learned the Doctrine that he declared unto the Church. And this is asserted where ever there is mention made of the Fathers sending, sealing, anointing, commanding, teaching him; of his doing the wi••l, speaking the words, seeking the Glory, obeying the commands of him that sent him; See John 8.26, 28, 40. Chap. 14.10. c. 15.15. Revel. 1.1. And in the Old Testa∣ment, Zech. 2.8. Isa. 48.15, 16, 17. Chap. 50.4. That blessed Tongue of the Learned whereby God spake in and by him, the refreshing word of the Gospel, unto poor weary sinners, was the gift of the Father.

3. As to the manner of his receiving of the Revelation of the Will of God, a double mistake must be removed, and then the nature of it must be declared.

1. The Socinians to avoid the force of those Testimonies which are urged to con∣firm the Deity of Christ, from the assertions in the Gospel that he who spake to the Disciples on earth, was then also in Heaven, John 3.13. Chap. 6.35, 51. Chap. 7.32, 33, 41, 42, 57, 58. Chap. 8.29. have broached a Mahumetan fancy, that the Lord Christ before his entrance on his publick Ministry, was locally taken up into Heaven, and there instructed in the mysterie of the Gospel, and the mind of God which he was to reveal; Catech. Raccov. cap. 3. de Offic. Ch. Prophet. Quest. 4, 5. Smalcius de Divinitat. Christi, cap. 4. Socin. Respons. ad Paraen. Vol. pag. 38, 39.

But (1.) There was no cause of any such Rapture of the humane Nature of Christ, as we shall evidence in manifesting the way whereby he was taught of the Father, especially after his Baptism. (2.) This imaginary Rapture is grounded solely on their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the Lord Christ in his whole Person was no more than a meer man. (3.) There is no mention of any such thing in the Scripture, where the Fa∣thers revealing his mind and will to the Son is treated of, which had it been, ought not to have been omitted. (4.) The fancy of it is expresly contrary to Scripture, for (1.) The Holy Ghost affirms, that Christ entered once into the Holy Place, and that after he had obtained eternal Redemption, Heb. 9.12. which should have been his second entrance had he been taken thither before, in his humane nature; so that coming of his into the world which we look for at the last day, is called his second coming, his coming again, because of his first entrance into it at his incarnation, Heb. 9.28. (2.) He was to suffer before his entry into Heaven and his glory therein, Luke 24.26. And (3.) As to the time of his Ascension which these men assign, namely, the forty dayes after his bap∣tism, it is said expresly that he was all that time in the wilderness amongst the wild Beasts, Mark 1.13. So that this figment may have no place in our enquiry into the way of the Fathers speaking in the Son.

2. Some lay the whole weight of the Revelation of the will of God unto Christ, upon the endowments of the Humane Nature by vertue of its Personal Ʋnion with the Eter∣nal Word; but this is wholly inconsistent with the many Testimonies before rehearsed, of the Fathers revealing himself unto him after that Ʋnion. Wherefore to declare the Nature of this Revelation, we must observe further.

4. That Jesus Christ in his divine Nature, as he was the Eternal Word and Wisdom of the Fathers, not by a voluntary communication, but eternal generation had an omnisci∣ency of the whole nature and will of God, as the Father himself hath, because the same with that of the Father; their will and wisdom being the same. This is the blessed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in-being of each Person, the one in the other, by vertue of their oneness in the same nature: Thus, as God, he had absolute omniscience. Moreover the mysterie of the Gospel, the especial Counsel and Covenant of it concerning the Re∣demption of the Elect in his blood, and the Worship of God by his Redeemed ones, being transacted between Father and Son from all eternity, was known unto him as the Son; by vertue of his own personal transactions with the Father in the eternal Counsel and Covenant of it. See what we have elsewhere delivered concerning that Covenant.

5. The Lord Christ discharged his Office and work of Revealing the Will of the Fa∣ther, in and by his humane nature; that nature wherein he dwelt among us, Joh. 1.14. For although the Person of Christ, God and man was our Mediator, Acts 20.28. Joh. 1.14, 18. yet his humane nature was that wherein he discharged the duties of his Office, and the principium quod of all his mediatory actings, 1 Tim. 2.5.

6. This Humane Nature of Christ, as he was in it made of a woman made under the Law, Gal. 4.4. was from the instant of its Ʋnion with the Person of the Son of God, an holy thing, Luke 1.35. Holy, harmless, undefiled, separated from sinners, and radically filled with all that perfection of habitual Grace and Wisdom, which was or could be necessary to the discharge of that whole duty which as a man he owed unto God, Luke 2.40, 49, 52. Joh. 8.46. 1 Pet. 2.22. But,

7. Besides this furniture with habitual Grace for the performance of all holy obedi∣ence unto God, as a man made under the Law, there was a peculiar endowment with the Spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great Prophet of the Church, in whom the Father would speak and give out the last Revelation of himself. This communication of the Spirit unto him, was the foundation of his sufficiency for the discharge of his Prophetical Office, Isa. 11.2, 3. Chap. 48.16. Chap. 61.1, 2, 3. Dan. 9.24. As to the reality and being of this Gift of the Spirit, he received it from the womb; whence in his infancy he was said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 2.40. filled with wisdom, wherewith he con∣futed the Doctors to amazement, v. 47. And with his years were these Gifts encreased in him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he went forwards in wisdom and stature and favour, v. 52. But the full communication of this Spirit with special reference unto the discharge of his publick Office, with the visible pledge of it in the Holy Ghost descending on him in the shape of a Dove, he was made partaker of in his bap∣tism, Matth. 3.16. when also he received his first publick Testimony from Heaven, v. 17. which when again repeated, received the additional command of hearing him, Matth. 17.5. designing the Prophet that was to be heard on pain of utter exterminati∣on, Deut. 18.18, 19. And therefore he was thereupon said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 4.1. full of the Holy Ghost, and sealed to this work by the sign foretold of God, Joh. 1.33.

This was the foundation of the Fathers speaking in the Son as incarnate. He spake in him by his Spirit, so he did in the Prophets of old, 2 Pet. 1.21. And herein in ge∣neral the Prophecy of Christ, and theirs did agree. It remaineth then to shew where∣in his Preheminence above them did consist, so that the word spoken by him is princi∣pally and eminently to be attended unto, which is the Argument of that which the Apostle hath in hand in this place.

8. The Preheminencies of the Prophecy of Christ, above that of Moses, and all other Prophets were of two sorts: 1. Such as arose from his Person who was the Prophet. 2. Such as accompanied the nature and manner of the Revelation made unto him.

1. They arise from the infinite Excellency of his Person above theirs. This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter, making his discourse upon it the basis of ensuing his exhortations. I shall therefore remit the consideration of it, unto its proper place.

2. There were sundry Excellencies that attended the very Revelation it self, made unto him, or his Prophecie as such: For,

1. Not receiving the Spirit by measure, Joh. 3.34. as they all did, he had given unto him altogether, a comprehension of the whole will and mind of God, as to what ever he would have revealed of himself, with the mystery of our salvation, and all that obedience and worship which in this world he would require of his Church. It pleased the Fa∣ther, that in him all fulness should dwell, Col. 1.19. that is, of Grace and Truth, Joh. 1.17. not granting him a transient irradiation by them, but a permanency and constant abode of them with him in their fulness; all treasures of wisdom and knowledge being hid in him, Col. 2.3. as their home and proper abiding place; which made him of quick understanding in the fear of the Lord, Isa. 11.3. All the Mysteries of the counsel be∣tween the Father and the Eternal Word for the salvation of the Elect, with all the ways whereby it was to be accomplished through his own blood, were known unto him; as also were all the bounds, the whole extent of that Worship which his Church was to render unto God, with the assistance of the Spirit that was to be afforded unto them for that end and purpose. Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God, was not because all the treasures of it were not committed unto him, but because they could bear no other but that gradual communi∣cation of it, which he used towards them, Joh. 16.12. But he himself dwelt in the midst of those treasures, seeing to the bottom of them. All other Prophets, even Moses himself, receiving their revelation by transient irradiations of their minds, had no treasure of truth dwelling in them, but apprehended only that particular wherein they were enlightned; and that not clearly neither in its fulness and perfection, but in a measure of light, accommodated unto the Age wherein they lived, 1 Pet. 1.11, 12. Hence the Spirit is said to rest on him, Isa. 11.2, 3. and to abide on him, Matth. 3.16. who did only in a transient act affect the minds of other Prophets; and by an actual motion, which had not an habitual spring in themselves, cause them to speak or write the will of God, as an instrument of Musick gives forth a sound according to the skill of him that strikes it, and that only when it is so stricken or used. Hence,

2. The Prophets receiving their Revelations, as it were, by number and tale from the holy Ghost, when they had spoken or written what in particular at any season they had received from him, could not adde one word or syllable of the same infallibility and authority with what they had so received. But the Lord Christ having all the treasures of Wisdom, Knowledge, and Truth hid and laid up in him, did at all times, in all places, with equal infallibility and authority give forth the mind and will of God, even as he would; what he so spake having its whole Authority from his speaking of it, and not from its consonancy unto any thing otherwise revealed.

3. The Prophets of old were so barely instrumental in receiving and revealing the will of God, being only servants in the house, Heb. 3.4. for the good of others, 1 Pet. 1.11. that they saw not to the bottom of the things by themselves revealed; and did there∣fore both diligently read and study the books of them that wrote before their time, Dan. 9.2. and meditated upon the things which the Spirit uttered by themselves, to ob∣tain an understanding in them, 1 Pet. 1.10, 11, 12. But the Lord Jesus, the Lord over his own house, had an absolutely perfect comprehension of all the mysteries revealed to him and by him, by that divine Wisdom which always dwelt in him.

4. The Difference was no less between them in respect of the Revelations themselves made to them, and by them. For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all, yet it was done so obscurely to Moses and the Prophets that ensued, that they came all short in the light of that Mystery to John the Baptist, who did not rise up in a clear and distinct appre∣hension of it, unto the least of the true Disciples of Christ, Matth. 11.11. whence the giving of the Law by Moses to instruct the Church in that Mystery, by its types and shadows, is opposed to that Grace and Truth which were brought by Jesus Christ, Joh. 1.17, 18. See Ephes. 3.8, 9, 10, 11. Col. 1.26, 27. Tit. 2.11. 2 Tim. 1.10.

In these, and sundry other things of the like importance, had the Fathers speaking in the Son, the preheminence above his speaking in Moses and the Prophets; for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments, for attendance unto, and observation of the things revealed by him. For even all these things have influence into his present Argument, though the main stress of it be laid on the excellency of his Person, of which at large afterwards.

6. We must yet further observe, that the Jews, with whom the Apostle had to do,

had all of them an expectation of a new signal and final Revelation of the will of God, to be made by the Messias in the last days, that is of their Church state, and not as they now fondly imagine, of the world. Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias, Joh. 1.21. but the gene∣ral expectation of the Church for the full Revelation of the will of God, was upon the Messias, Joh. 4.25. Of the same mind were their more antient Doctors, that retained any thing of the tradition of their Fathers; asserting, that the Law of Moses was al∣terable by the Messias, and that in some things it should be so. Maimonides is the leader in the opinion of the eternity of the Law: whose Arguments are answered by the Author of Sepher Ikkarim, lib. 3. cap. 13. and some of them by Nachmanides. Hence it is laid down as a Principle in Neve shalom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messias the King shall be exalted above Abraham, be high above Moses, yea, and the ministring Angels. And it is for the excellency of the Revelation made by him, that he is so exalted above Moses. Whence Maimonides himself acknowledgeth, Tractat. de Regibus, that at the coming of the Messiah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hidden and deep things (i. e. of the counsel of God) shall be re∣vealed or laid open unto all. And this perswasion they built on the Promise of a new Co∣venant to be made with them, not like the Covenant made with their fathers, Jerem. 31.32, 33. Whence the Author before mentioned concludes, that it was the judgment of the antient Doctors, that they should receive a new Covenant from the mouth of God himself; and all their Worship being annexed and subservient unto the Covenant that was made with them in Horeb, upon the removal of that Covenant, there was of ne∣cessity a new kind of Worship, subservient thereunto, to ensue.

From all these observations we may evidently perceive wherein the force of the Apo∣stles Argument doth lie, which he insists upon in this very entrance of his Discourse: rather insinuating it from their own Principles, than openly pressing them with its reason, which he doth afterwards. They acknowledged that the Messiah was to come, that he was to be in a special manner the Son of God, (as we shall shew;) that in him God would ultimately reveal his mind and will unto them, and that this Revelation on many accounts would be far more excellent, than that of old made to and by Moses; which that it was all accomplished in the ministery of Jesus Christ, and that unto them∣selves in the latter days of their Church, according to what was long before fore-told, he asserts and proves; whence it was easie for them to gather, what a necessity of ad∣hereing to his Doctrine and Institutions, notwithstanding any contrary pleas or arguings, was incumbent on them.

But moreover the Apostle in these words hath opened the spring, from whence all his ensuing Arguments do flow; in fixing on him who brought life and immortality to light by the Gospel. And from thence takes occasion to enter upon the Dogmatical part of the Epistle, in the description of the Person of Christ, the Son of God, and his Excellency, in whom God spake unto them, that they might consider with whom they had to do; wherein he proceeds to the end of this Chapter.

But before we proceed, we shall stay here a little to consider some things that may be a refreshment to Believers in their passage, in the consideration of those spiritual Truths, which for the use of the Church in general are exhibited unto us, in the words we have considered.

And the first is this.

I. The Revelation of the of Will God, as to all things concerning his Worship, our Faith and Obedience, is peculiarly and in a way of eminency from the Father.

This is that which the Apostle partly asserts, partly takes for granted, as the head and spring of his whole ensuing discourse. And this shall now be a little further cleared and confirmed: to which end we may observe,

1. That the whole Mystery of his Will antecedently to the Revelation of it, is said to be hid in God, that is, the Father, Ephes. 3.9. it lay wrapt up from the eyes of men and Angels, in his Eternal Wisdom and Counsel, Col. 1.26, 27. The Son indeed, who is, and from eternity was in the bosome of the Father, Joh. 1.18. as one brought up with him, his eternal delight and wisdom, Prov. 8.29, 30. was partaker with him in this Counsel, v. 31. as also his eternal Spirit, who searches and knows all the deep things of God, 1 Cor. 2.10, 11. but yet the rise and spring of this Mystery, was in the Father.

For the order of acting in the blessed Trinity, follows the order of subsistence. As the Father therefore is the Fountain of the Trinity as to subsistence, so also to operation. He hath life in himself, and he gives to the Son to have life in himself, Joh. 5.26. And he doth it by communicating unto him his subsistence by eternal Generation. And thence saith the Son, As my Father worketh, so I work, v. 17. And what he seeth the Father do, that doth the Son likewise, v. 19. not by imitation, or repetition of the like works; but in the same works, in order of nature the will and wisdom of the Father, doth pro∣ceed; so also is it in respect of the holy Ghost, whose order of subsistence denotes that of his of operation.

2. That the Revelation of the Mystery of the will of God, so hidden in the counsel of his will from Eternity, was always made and given out in the pursuit, and for the ac∣complishment of the purpose of the Father; or that eternal purpose of the will of God, which is by the way of eminency ascribed unto the Father. Ephes. 1.8, 9. He hath abounded towards us in all wisdom and prudence, having made known unto us the m••stery of his will, according to his good pleasure which he hath purposed in himself. It is the Father of whom he speaks, v. 3. Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence, or abundantly manifests his infinite wis∣dom in his dealing with us, by the Revelation of the mystery of his will; and this he doth in pursuit of his good pleasure, which he purposed in himself; or that purpose of his will which had its foundation solely in his good pleasure. This is the purpose of Election, as is declared, v. 3, 4 5. And this purpose is peculiarly assigned unto him, Joh. 17.6. 2 Thess. 2.13. For the accomplishment of this purpose, or the bringing of those predestinated thereby, to the end purposed for them by the means ordained, for the praise of Gods glorious grace, is the whole Revelation of the will of God, first, and last, made. He spake in his Son, and he spake in him that he might manifest his Name (himself and will) to the men whom he gave him: for, saith the Son, thine they were, set apart for thee in thy eternal purpose, and thou gavest them unto me, Joh. 17.6. And therefore Paul tells us, that in preaching of the Gospel, he endured all things for the elects sake, 2 Tim. 2.10. knowing that it was for their salvation, that the mystery of it was revealed from the bosome of the Father, as God also had before taught him, Acts 18.11. See Rom. 11.7. chap 8.28, &c.

3. This Purpose of God being communicated with, and unto the Lord Christ, or the Son, and so becoming the Counsel of peace between them both, Zech. 6.13. He re∣joycing to do the work that was incumbent on him for the accomplishment of it, Prov. 8.30, 31, 32. Psal. 40.7, 8. it became peculiarly the care and work of the Father, to see that the inheritance promised him upon his undertaking, (Isa. 53.10, 11, 12.) should be given unto him. This is done by the Revelation of the will of God unto men, concerning their obedience and salvation, whereby they are made the l••t, the seed, the portion and inheritance of Christ. To this end doth the Lord, that is, the Father, who said unto the Lord the Son, Sit thou on my right hand, (Psal. 110.2.) send the Rod of his power out of Sion, v. 2. and that by it to declare his rule even over his enemies, and to make his people, those given unto him, willing and obedient, v. 3. The inheritance given by the Father unto Christ, being wholly in the possession of another, it became him to take it out of the Ʋsurpers hand, and deliver it up to him, whose right it was; and this he did, and doth by the Revelation of his mind in the preaching of the Word, Col. 1.12, 13. And from these considerations it is, that

4. The whole Revelation and Dispensation of the will of God in and by the Word, is (as was said) eminently appropriated unto the Father. Eternal life (the counsel, the purpose, ways, means, and procurer of it) was with the Father, and was manifested to us by the word of truth, 1 Joh. 1.1, 2. And it is the Father, that is, his will, mind, purpose, grace, love, that the Son declares, Joh. 1.18. in which work he speaks nothing, but what he heard from, and was taught by the Father, Joh. 8.28. And thence he says, the doctrine is not mine, (that is, principally and originally) but his that sent me, Joh. 7.16. And the Gospel is called the Gospel of the glory of the blessed God, 1 Tim. 1.11. which is a periphrasis of the Person of the Father, who is the Father of glory, Ephes. 1.17. And we might also declare, that the great work of making this Gospel effectual on the minds of men, doth peculiarly belong unto the Father, which he accomplisheth by his Spirit, 2 Cor. 3.18. c. 4.6. But that is not our present business. Thus the Re∣velation of events that should befall the Church to the end of the world, that Christ signified by his Angel unto John, was first given him of the Father, Revel. 1.1. And there∣fore though all declarations of God and his will, from the foundation of the world,

were made by the Son the second Person of the Trinity, and his Spirit speaking in the Prophets, 1 Pet. 1.11, 12, 13. yet as it was not by him immediately, no more was it as absolutely so, but as the great Angel and Messenger of the Covenant, by the will and appointment of the Father. And therefore the very Dispensers of the Gospel are said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to treat as Embassadours about the business of Christ with men in the name of God the Father; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Apostle; as if God the Father exhorted in and by us, 2 Cor. 5.20. For to him doth this whole work principally relate.

And from the appropriating of this work originally and principally to the Father, there are three things, that are particularly intimated unto us.

1. The Authority that is to be considered in it: the Father is the Original of all power and Authority; of him the whole Family of Heaven and Earth is named, Ephes. 3.15. He is the Father of the whole Family, from whom Christ himself receives all his Power and Authority as Mediator, Mat. 28.18. which when his work is accomplished, he he shall give up again into his hand, 1 Cor. 15.28. He sent him into the world, set him over his house, gave him command unto his work. The very name and Title of Father, carries Authority along with it, Mal. 1.6. And in the disposal of the Church, in respect of this paternal power doth the Son affirm, that the Father is greater than he, Joh. 14.28. And runs up the contempt of the word in the preaching of it by his Messengers, into a contempt of this Authority of the Father, he that refuseth you, re∣fuseth me, he that refuseth me, refuseth him that sent me.

The Revelation then and dispensation of the mind and will of God in the word, is to be considered as an act of Supream Soveraign Authority: requiring all subjection of Soul and Conscience in the receiving of it. It is the Father of the Family that speaks in this word; he that hath all power and Authority essentially in him, over the souls and eternal conditions of them to whom he speaks. And what holy reverence, hu∣mility and universal subjection of soul to the word this in a particular manner re∣quires, is easie to be apprehended.

2. There is also Love. In the Oeconomy of the blessed Trinity about the work of our Salvation, that which is eminently and in an especial manner ascribed unto the Father, is Love, as hath been at large elsewhere shewed, 1 Joh. 4.9, 10, 16. God, that is, the Father saith he, is Love. And how he exerts that property of his nature in the work of our Salvation by Christ, he there shews at large: So Joh.. 3.16. Rom. 5.7, 8. To be Love, full of Love, to be the especial spring of all fruits of Love, is peculiar to him as the Father. And from Love it is that he makes the Reve∣lation of his Will whereof we speak, Deut. 7.8. c. 33.3. Psal. 147.19, 20. 2 Cor. 5.18, 19. It was out of infinite Love, mercy▪ and compassion, that God would at all reveal his Mind and Will unto sinners. He might for ever have locked up the treasures of his Wisdom and Prudence, wherein he abounds towards us in his word, in his own eternal breast. He might have left all the Sons of men unto that woful darkness, whereunto by Sin they had cast themselves, and kept them under the chains and power of it, with the Angels that sinned before them, unto the judgement of the great d••y. But it was from infinite Love that he made this condescension to reveal himself and his Will unto us. This mixture of Authority and Love, which is the spring of the Revelation of the Will of God unto us, requires all readiness, willing∣ness and chearfulness in the receipt of it, and sub••ission unto it; Besides these also,

3. There is Care eminently seen in it. The great Care of the Church is in, and on the Father. He is the Husbandman that takes Care of the Vine and Vineyard, Joh. 15.1, 2. And thence our Saviour who had a delegated Care of his people, commends them to the Father, Joh. 17. as to whom the Care of them did principally and originally belong. Care is proper to a Father as such; to God as a Father. Care is inseparable from paternal Love. And this also is to be considered in the Revelation of the Will of God.

What directions from these Considerations may be taken for the use both of them that dispense the word, and of those whose duty it is to attend unto the dispen∣sation of it, shall only be marked in our passage.

For the Dispensers of the Word; Let them,

1. Take heed of pursuing that work negligently, which hath its spring in the Au∣thority, Love and Care of God. See 1 Tim. 4.13, 14, 15, 16.

2. Know to whom to look for supportment, help, ability, and encouragement in their work, Ephes. 6.19, 20. And,

3. Not be discouraged whatever opposition they meet with in the discharge of their duty, considering whose work they have in hand, 2 Cor. 4.15, 16.

4. Know how they ought to dispense the Word, so as to answer the spring from whence it comes; namely, wi••h Authority, Love to, and Care for the souls of men. And,

5. Consider to whom they are to give an account of the work they are called to the discharge of, and entrusted with, Heb. 13.7.

And for them to whom the Word is preached; Let them consider,

1. With what Reverence and godly fear, they ought to attend unto the dispensation of it, seeing it is a proper effect and issue of the Authority of God, Heb. 12.25. And,

2. How they will escape if they neglect so great Salvation declared unto them from the Love and Care of God, Heb. 2.3. And,

3. With what holiness and spiritual subjection of Soul unto God, they ought to be conversant in and with all the Ordinances of Worship that are appointed by him, Heb. 12.28, 29.

Other Observations I shall more briefly pass over. God spake in them.

II. The Authority of God speaking in and by the Pen-men of the Scriptures, is the sole bottom and foundation of our assenting to them, and what is contained in them, with Faith Divine and Supernatural.

He spake in them; he then continues to speak by them, and therefore is their word received, 2 Pet. 3.20, 21. But this is elsewhere handled at large.

III. Gods gradual Revelation of himself, his Mind and Will unto the Church, was a fruit of infinite Wisdom and Care towards his Elect.

These are parts of his wayes, sayes Job, but how little a portion is heard of him, Job 26.14. Though all his wayes and dispensations are ordered in infinite Wisdom, yet we can but stand at the shoar of the Ocean, and admire its glory and greatness. Little it is that we can comprehend. Yet what may be our instruction, that may further our Faith and Obedience is not hidden from us. And these things lye evident unto us, in this gradual discovery of himself and his Will.

1. That he over-filled not their Vessels, He gave them out light as they were able to bear; though we know not perfectly what their condition was, yet this we know, that as no generation needed more light than they had, for the discharge of the duty that God required of them, so more light would have unfitted them for somewhat or other, that was their duty in their respective generations.

2. He kept them in a Continual dependance upon himself, and waiting for their Rule and Direction from him; which as it tended to his glory, so it was exceedingly suited to their safety, in keeping them in an humble waiting frame.

3. He so gave out the Light and Knowledge of himself, as that the great work which he had to accomplish, that lay in the stores of his infinitely Wise Will, as the end and issue of all Revelations, namely, the bringing forth of Christ into the world, in the way wherein he was to come, and for the Ends which he was to bring about, might not be obviated. He gave light enough to believers to enable them to receive him; and not so much, as to hinder obdurate sinners, from crucifying him.

4. He did this work so, that the Preheminence fully to reveal him, and ultimately, might be reserved for him, in whom all things were to be gathered unto an head. All Priviledges were to be kept for, and unto him; which was principally done by this gradual Revelation of the mind of God.

5. And there was tender Care conjoyned with this infinite Wisdom. None of his elect in any age, were left without that Light and instruction which were needful for them in their seasons and generations: And this so given out unto them, as that they might have fresh consolation and supportment, as their occasions did require. Whilest the Church of old was under this dispensation, they were still hearkning when they should hear new tydings from Heaven for their teaching and refreshment. And if any diffi∣culty did at any time befall them, they were sure not to want relief in this kind. And this was necessary before the final hand was set to the work. And this disco∣vers the woful state of the present Jews. They grant that the Revelation of the Will

of God is not perfected, and yet notwithstanding all their miseries, darkness and di∣stresses, they dare not pretend that they have heard one word from heaven these 2000 years; that is, from the days of Malachi: and yet they labour to keep the vail upon their eyes.

IV. We may see hence the absolute Perfection of the Revelation of the will of God by Christ and his Apostles, as to every end and purpose what ever, for which God ever did, or ever will in this world reveal himself, or his mind and will.

For as this was the last way and means that God ever designed for the discovery of himself, as to the worship and obedience which he requires, so the Person by whom he accomplished this work makes it indispensably necessary, that it be also absolutely perfect; from which nothing can be taken, to which nothing must be added, under the penalty of the extermination threatned to him that will not attend to the voice of that Prophet.

Return we now again unto the words of our Apostle. Having declared the Son to be the immediate Revealer of the Gospel; in pursuit of his design, he proceeds to declare his Glory and Excellency, both that which he had in himself antecedent to his susception of the Office of Mediator, and what he received upon his in-vestiture therewith.

Two things in the close of this verse he assigns unto him; 1. That he was appointed heir of all. 2. That by him the worlds were made. Wherein consists the first Amplification of his Proposition, concerning the Revealer of the Gospel, in two parts, both acknow∣ledged by the Jews, both directly conducing to his purpose in hand.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; posuit, fecit, constituit; Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posuit; he placed, set, made, appointed.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom; that is, the Son, in whom the Father spake unto us; and as such, as the Revealer of the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God and Man. The Son as God hath a natural dominion over all. To this he can be no more appointed, than he can be to be God. On what account he hath his Divine Nature, on the same he hath all the Attributes and Perfections of it, with all things that necessarily on any supposition attend it; as supreme Dominion doth. Nor doth this denotation of him respect meerly the Humane Nature: for although the Lord Christ performed all the Acts of his Mediatory Office, in, and by the Humane Nature, yet he did them not as Man, but as God and Man in one Person, Joh. 1.14. Acts 20.20. And therefore unto him, as such, do the Privi∣ledges belong that he is vested with on the account of his being Mediator. Nothing indeed can be added unto him as God▪ but there may be to him who is God, in respect of his condescension to discharge an Office in an other Nature which he did assume. And this salves the Paralogism of Felbinger on this place; which is that wherewith the Jews and Socinians perpetually intangle themselves. Deus altissimus non potest salvâ ma∣jestate suâ ab aliquo haeres constitutus esse. Filius Dei à Deo est haeres omnium constitutus, ergo Filius Dei non est Deus altissimus. God is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the High, or most High God, with reference to his Sovereign and Supreme exaltation over all his creatures, as the next words in the place where that Title is given unto him do declare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Possessor of heaven and earth, Gen. 14.19. He is not termed Deus altissimus, the most high God, as though there were another Deus altus, an high God that is not the Al∣tissimus, which is the sense of the Socinians. This one D••us altissimus, most high God, absolutely in respect of his Divine Nature, cannot be appointed an Heir by any other. But he who is so this High God, as to be the eternal Son of the Father, and made Man, may in respect of the Office, which in the nature of Man he undertook to discharge, by his Father be made Heir of all.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Heir: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a lot, and a peculiar portion received by lot; thence, an inheritance, which is a mans lot and portion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an inheritance under con∣troversie; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an heir to goods divided by lot, or he that distributeth an inheritance to others by lot. Absolutely an Heir. So the Poet of the covetous Hermocrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He appointed himself his own heir in his last Will and Testament. It hath also a more large signification, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is in Plato, whose turn it was to speak next. Strictly, it is the same with Haeres, an Heir. And an Heir is he, Qui subentrat jus, l••cum, & dominium rerum defuncti, ac si eadem persona esse••; Who entreth into the right, place, and title of him that is deceased, as if he were the same

person. But yet the name of an Heir is not restrained in the Law to him that so suc∣ceeds a deceased person, in which sense it can have no place here. Haeredis nomen latiore significatione possessorem & fidei Commissarium & Legatarium comprehendit; it comprehends a Possessor, a Trustee and a Legatary; so Spigelius. This sense of the word takes off the Ca∣tachresis which must be supposed in the application of it unto the Son, if it only de∣noted such an Heir, as Abraham thought Eliezer would be to him, Gen. 15.3, 4. One that succe••ds into the right and goods of the deceased. For the Father dieth not, nor doth ever forego his own Title or Dominion. Neither is the Title and right given to the Son as Mediator, the same with that of God absolutely considered. This is eternal, natural, coexistent with the being of all things; that new, created by grant and dona∣tion; by whose erection and establishment the other is not at all impeached. For whereas it is affirmed, that the Father judgeth no man, but hath com••itted all judgment to the S••n, Joh. 5.22, 27, 30. it respects not Title and Rule, but actual Admi∣nistration.

In the latter sense of the word, as it denotes any rightful Possessor by Grant from an∣other, it is properly ascribed unto the Son; and there are three things intended in this wo••d.

1. Title, Dominion, Lordship: Haeres est qui herus; for thence is the word, and not from aere, as Isidore supposeth. The Heir is the Lord of that which he is heir unto. So the Apostle, Gal. 4.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Heir is Lord of all. And in this sense is Christ called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first born, Psal. 89.27 I will give him to be my first-born, higher than (or, and high above) the Kings of the earth. Princeps, Dominus, Caput familiae; the P••ince, Lord, and Head of the family, that hath right to the inheritance, and distri∣butes portions to others. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for every thing that excelleth, and hath the preheminence in its own kind, Job 18.10. Isa. 14.30. Ezek. 47.12. So Col. 1.15.

2. Poss••ssion. Christ is made actual Possessor of that which he hath Title unto. As he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; such a Possessor as comes to his possession by the surrender or grant of another. God in respect of his Dominion is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the absolute Poss••ssor of heaven and earth, Gen. 14.22. Christ as a Mediator is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Possessor by grant. And there was a suitableness, that he that was the Son, should thus be Heir. Whence Chrysostome and Theophylact affirm, that the words denote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The propriety of his Sonship, and the immutability of his Lordship. Not that he was thus made Heir of all, as he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the only begotten Son of the Father, Joh. 1.14. But it was agreeable and consonant, that he who was eternally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and had on that account an absolute dominion over all with his Father, becoming 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Rom. 8.29.) the first-born amongst many brethren, should have a delegated Heirship of all, and be given to be the head over all unto the Churc••, Ephes. 1.22.

3. That he hath both this Title and Possession by Grant from the Father, of which afterwards. Christ then, by vertue of a Grant from the Father, is made Lord by a new Title, and hath Possession given him according to his Title; he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Heir.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of all. This is the object of the H••irship of Christ, his Inheritance. The word may be taken in the M••sculine gender, and denote all pers••ns; all those of whom he had spoken before, all the Revealers of the Will of God under the Old Te∣stament; the Son was the Lord over them all; which is true: but the word in the Neuter gender denotes all things absolutely; and so it is in this place to be under∣stood. For,

1. It is so used elsewhere to the same purpose, 1 Cor. 15.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath subjected all things unto him. So Rom. 9.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who is God over all.

2. This sense suits the Apostles Argument, and addes a double force to his inten∣tion and design. For, 1. The Author of the Gospel being Heir and Lord of all things what ever, the sovereign disposal of all those Rites and Ordinances of Worship, about which the Jews contended, must needs be in his hand, to change and alter them as he saw good. 2. He being the Heir and Lord of all things, it was easie for them to con∣clude, that if they intended to be made partakers of any good in heaven or earth, in a way of love and mercy, it must be by an interest in him, which without a constant aboad in Obedience unto his Gospel, cannot be attained.

3. The next words evince this sense, By whom also he made the worlds. Probably

they render a reason of the Equitableness of this great trust made to the Son. He made all, and it was meet he should be Lord of all. However, the force of the Con∣nection of the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by whom also he made the worlds, equalls the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the All forgoeing, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the worlds following.

4. The Inheritance given, answers the promise of it unto Abraham, which was that he should be Heir of the world, Rom. 4.13. namely, in his seed, Gal. 3.16. as also the request made by Christ on that promise, Psal. 2.8. both which extend it to the whole world, the Ends of the Earth.

5. The Original and Rise of this Inheritance of Christ will give us its true extent, which must therefore more especially be considered.

Upon the Creation of man God gave unto him a Dominion over all things in this lower world, Gen. 1.28, 29. He made him his Heir, Vice-gerent and Substitute in the earth. And as for those other Creatures to which his Power and Authority did not immediately extend, as the Sun, Moon and Stars, the whole inanimate Host of the Superiour World, they were ordered by him that made them, to serve for his good and behoof, Gen. 1.14. Deut. 4.19. So that even they also in a sort belonged unto his in∣heritance, being made to serve him in his subjection unto God.

Further, besides this lower part of his Dominion, God had for his Glory created Angels in Heaven above, of whom we shall have occasion hereafter to treat. These made up another branch of Gods Providential Kingdom, the whole administred in the upper and lower world, being of each other independent, and meeting in nothing but their dependance upon, and subjection unto God himself. Hence they did not so stand in the condition of their Creation▪ but that one kind or race of them might fail and perish without any impeachment of the other. So also it came to pass. Man might have persisted in his honour and dignity notwithstanding the fall and Apostacy of some of the Angels. When he fell from his heirship and dominion, the whole sub∣ordination of all things unto him, and by him unto God, was lost. And all crea∣tures returned to an immediate absolute dependance on the Government of God; with∣out any respect to the Authority and Soveraignty delegated unto man. But as the fall of Angels did not in its own nature prejudice mankind, no more did this fall of man, the Angels that persisted in their obedience, they being no part of his inheri∣tance. However by the Sin, Apostacy, and punishment of that portion of the Angels which kept not their first station, it was manifested how possible it was, that the re∣mainder of them might sin after the similitude of their transgression. Things being brought into this condition, one branch of the Kingdom of God under the admini∣stration of man, or allotted to his service, being cast out of that order wherein he had placed it, and the other in an open possibility of being so also, it seemed good to the Lord in his infinite Wisdom to erect one Kingdom out of these two disordered members of his first Do••inion, and to appoint one common Heir, Head, Ruler and Lord to them both. And this was the Son as the Apostle tells us, Ephes. 1.10. He gathered together in one all things in Christ, both which are in the Heavens, and which are in Earth, even in him. He designed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring all into one head, and rule in him. It is not a similitude taken from casting up accounts, wherein lesser summs are in the close brought into one head, as some have imagined; nor yet an Allusion to Orators, who in the close of their long Orations, summ up the matter they have at large treated of, that the Apostle makes use of; both which are beneath the Majesty of, and no way suited to illustrate the matter he hath in hand. But as Chrysostome well intimates on the place, it is as if he had said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he appointed one head to them all, Angels and Men, with whatsoever in the first constitution of the Divine Government was subordinate unto them. So we have found the object and extent of the Heirship of Christ, expressed in this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I shall further ex∣plain in that brief Scheme of the whole Kingdom of Christ, which to the Exposition of these words shall be subjoyned.

IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The way whereby Christ the Son came to his Inheritance is in this word expressed. God appointed or placed him therein: The Word may denote either those special Acts whereby he came into the full possession of his Heirship, or it may be extended to other preparatory Acts that long preceeded them; especially if we shall take it to be of the same importance with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the second aoristus. In the former sense the glorious investiture of the Lord Christ, in the full actual possession of his Kingdom after his Resurrection, with the manifestation of it in his Ascension, and token

of its stability in his sitting at the Right hand of God, is designed. By all these God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made him, placed him with solemn investiture, Heir of all. The grant was made to him upon his Resurrection, Matth. 28.18. and therein fully declared unto others. Rom. 1.3. Acts 13.33. As there was of Solomons being King, when he was pro∣claimed by Benaiah, Zadock and Nathan, 1 Kings 1.31, 32, 33, 34. The Solemnizati∣on of it was in his Ascension, Psal. 68.17, 18. Ephes. 4.8, 9, 10. Typed by Solomons riding on Davids Mule unto his Throne, all the people crying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 29. Let the King live. All was sealed and ratified when he took possession of his Throne at the Right hand of the Father; by all which he was made and declared to be Lord and Christ, Acts 2.36. c. 4.11. c. 5.30, 31. And such weight doth the Scripture lay up∣on this glorious Investiture of Christ in his Inheritance, that it speaks of his whole power as then first granted unto him, Rom. 14.9. Phil. 2.7, 8, 9, 10. And the Reason of it is, because he had then actually performed that work and duty upon the Consideration whereof, that Power and Authority were eternally designed, and originally granted un∣to him. Gods actual committing all power over all things and persons in Heaven and Earth to be exerted and managed for the ends of his Mediation, declaring this Act, Grant, and Delegation by his Resurrection, Ascension, and sitting at his right hand, is that which this word denotes.

I will not deny, but it may have respect unto sundry things preceeding these, and preparatory unto them; As,

1. The Eternal purpose of God ordaining him before the foundation of the world, unto his Work and Inheritance, 1 Pet. 1.20.

2. The Covenant that was of old between the Father and Son for the accomplish∣ment of the great work of Redemption; this Inheritance being included in the Con∣tract. Prov. 8.30, 31. Isa. 53.10, 11.

3. The Promises made unto him in his Types, Abraham, David, and Solomon, Gen. 15. Psal. 72.

4. The Promises left upon record in the Old Testament for his supportment and as∣surance of success, Psal. 2. Isa. 49. &c.

5. The solemn proclamation of him to be the great Heir and Lord of all, at his first coming into the world, Luke 2.11, 30, 31, 32.

But it is the consummation of all these, whatever was intended or declared in these previous acts of the Will and Wisdom of God, that is principally intended in this expression.

Some suppose it of importance in this matter of the Heirship of Christ, to assert that he was the rightful Heir of the Crown and Scepter of Israel. This opinion is so promoted by Baronius as to contend that the right of the Kingdom was devolved on him, which was caused to cease for a season in Antigonus, who was slain by M. An∣thony. But what was the right of the Kingdom that was in Antigonus, is hard to de∣clare. The Hasmonaeans of whom that ruled, he was the last, were of the Tribe of Levi. Their right to the Scepter was no more but what they had won by the sword. So that by his death there could be no devolution of a Right to reign unto any; it being that which he never had. Nor is it probable that our Saviour was the next of kin to the reigning House of Judah; nor was it any wise needful he should be so; nor is there any promise to that purpose. His lineal descent was from Nathan, and not from Solomon: of that House was Zerubbabel the Aichmalotarches; which therefore is specially mentioned in the Reformation, Zech. 12.12. Besides the Heirship promised unto Christ was neither of a Temporal Kingdom of Israel which he never enjoyed, nor of any other thing in dependance thereon. Were it so, the Jews must first have the Dominion before he could inherit it. And such indeed was the mistake of the Disciples (as it is of the Jews to this day) who enquired not whither he would take the Kingdom to himself, but whether he would restore it unto Israel.

We have opened the Words; it remaineth that we consider the sense and perswa∣sion of the Hebrews in this matter; 2. Shew the influence of this assertion into the Ar∣gument that the Apostle hath in hand: and 3. Annex a brief Scheme of the whole Lordship and Kingdom of Christ.

The Testimonies given to this Heirship of the Messiah in the Old Testament, suffi∣ciently evidencing the faith of the Church guided by the rule thereof, will be menti∣oned afterwards. For the present I shall only intimate the continuance of this perswa∣sion among the Jews, both then when the Apostle wrote unto them, and afterwards. To this purpose is that of Jonathan in the Targum on Zech. 4.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

He shall reveal the Messiah whose name is from everlasting, who shall have the dominion over all Kingdoms. See Psal. 72.11. And of him who was brought before the Antient of dayes, like the Son of Man, Dan. 7. to whom all power is given they say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is Messiah the King: So R. Solomon on the place: So R. Bechai on Exod. 23.21. My name is in him, he is cal∣led, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because in that name two significations are included, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Lord, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Embassador: the reasons of which Etymologie out of the Greek and Latin Tongues he subjoyns I confess foolishly enough: but yet he adds to our purpose. It may have a third signification of a Keeper, for the Targum instead of the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; because he, that is the Messiah, preserves or keeps the world, he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Keeper of Israel; hence it appears, that he is the Lord of all things, they being put under him, and that the whole host of things above and below are in his hand. He is also the messenger of all above, and beneath, because God hath made him to rule over all; hath appointed him the Lord of his house, the Ruler of all he hath: which expressions how consonant they are to what is delivered by the Apostle in this place, and Chap. 3. is easily discerned.

The Influence of this Assertion, or common Principle of the Judaical Church, into the Argument that the Apostle hath in hand is evident and manifest; He who is the Heir and Lord of all things, Spiritual, Temporal, Ecclesiastical, must needs have power over all Mosaical Institutions, be the Lord of them, which are no where ex∣empted from his Rule.

The words being opened, and the design of the Apostle in them discovered, because they contain an eminent Head of the Doctrine of the Gospel concerning the Lordship and Kingdom of Jesus Christ the Messiah, I shall stay here a little to give in a Scheme of his whole Dominion, seeing the consideration of it, will not again so directly occur unto us. That which is the intendment of the words in the interpretation given of them is this,

God the Father in the pursuit of the Soveraign purpose of his Will, hath granted unto the Son as incarnate, and Mediator of the New Covenant, according to the eter∣nal Council between them both, a Soveraign Power and Authority over all things in Heaven and Earth, with the Possession of an absolute proprietor, to dispose of them at his pleasure, for the furtherance and Advancement of his proper and peculiar work, as Head of his Church.

I shall not insist on the several Branches of this Thesis; but as I said in general con∣firm this Grant of Power and Dominion unto the Lord Christ, and then give in our Scheme of his Kingdom in the several Branches of it, not enlarging our Discourse upon them, but only pointing at the heads and springs of things as they lye in the Scripture.

Of the Kingdom or Lordship of Christ.

THe Grant of Dominion in general unto the Messiah, is intimated in the first promise of him, Gen. 3.15. His Victory over Satan was to be attended with Rule, Power and Dominion, Psal. 68.18. Isa. 53.12. Ephes. 4.8, 9. Col. 2.15. and confirmed in the Renewal of that Promise to Abraham, Gen. 22.17, 18. For in him it was, that Abraham was to be Heir of the world, Rom. 4.13. As also unto Judah, whose seed was to enjoy the Scepter and Law-giver, until he came who was to be Lord over all, Gen. 49.10. As Baalam also saw the Star of Jacob, with a Scepter for Rule, Numb. 24.17, 19. This Kingdom was fully revealed unto David, and is expressed by him, Psal. 2. throughout. Psal. 45.3, 4, 5, 6, 7, 8. Psal. 89.19, 20, 21, 22, 23, 24, &c. Psal. 72.6, 7, 8, 9, &c. Psal. 110.1, 2, 3. As also in all the following Prophets; See Isa. 11.1, 2. Chap. 9.6, 7. Chap. 53.12. Chap. 63.1, 2, 3. Jerem. 23.5, 6. Dan. 7.13, 14, &c.

As this was foretold in the Old Testament, so the accomplishment of it is expresly asserted in the New. Upon his Birth he is proclaimed to be Christ the Lord, Luke 2.11. And the first enquiry after him is, where is he that is born King, Matth. 2.2, 6. And this Testimony doth he give concerning himself; namely, that all judgement was his, and therefore all honour was due unto him, Joh. 5.22, 23. And that all things were

and a Saviour, Acts 5.31. He is highly exalted, having a name given him above every name, Phil. 2.9, 10, 11. being set at the Right Hand of God in heavenly places far above, &c. Ephes. 1.20, 21, 22. where he reigns for ever, 1 Cor. 15.25. being the King of Kings and Lord of Lords, Revel. 5.12, 13, 14. for he is Lord of quick and dead, Rom. 14.7, 8, 9.

And this in general is fully asserted in the Scripture, unto the Consolation of the Church, and Terror of his Adversaries. This I say is the spring of the Churches Glo∣ry, Comfort, and Assurance. It is our Head, Husband, and Elder Brother, who is glo∣riously vested with all this Power. Our nearest Relation, our best Friend is thus exalt∣ed; not to a place of Honour and trust under others, a thing that contents the aiery fancy of poor Earth-worms; not yet to a Kingdom on the Earth, a matter that swells some, and even breaks them with pride; no nor yet to an Empire over this perishing world; but to an abiding, an everlasting Rule and Dominion over the whole Creation of God. And it is but a little while, before he will cast off and dispell all those Clouds and shades which at present interpose themselves, and eclipse his Glory and Majesty from them that love him. He who in the dayes of his flesh, was reviled, reproached, perse∣cuted, crucified for our sakes, that same Jesus is thus exalted and made a Prince and a Saviour, having a Name given him above every name, &c. for though he was dead; yet he is alive, and lives for ever, and hath the Keys of Hell and Death: These things are every where proposed for the Consolation of the Church.

The Consideration of it also is suited to strike Terror into the hearts of ungodly men, that oppose him in the world. Whom is it that they do despise? Against whom do they magnifie themselves, and lift up their horns on high? whose Ordinances, Laws, Instituti∣ons do they contemn? whose Gospel do they refuse Obedience unto? whose people and servants do they revile and persecute? Is it not He? are they not his, who hath all power in Heaven and Earth committed unto him? in whose hand are the Lives, the Souls, all the concernments of his Enemies. Caesar thought he had spoken with Ter∣ror, when threatning him with death who stood in his way, he told him, Young man, he speaks it, to whom it is as easie to do it. He speaks to his Adversaries, who stand in the way of his interest, to deal no more so proudly, who can in a moment speak them into Ruine, and that Eternal. See Rev. 6.14, 15, 16, 17.

Thus is the Son made Heir of all in general; we shall further consider his Dominion in a distribution of the chief parts of it; and manifest his power severally in and over them all. He is Lord, or Heir, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of all Persons; and of all Things.

Persons, or Rational Subsistences here intended, are either Angels, or Men; for it is evident, that He is exempted who hath subjected all things unto him, 1 Cor. 15.27.

Angels are of two sorts: 1. Such as abide doing the will of God, retaining that name by way of eminency: 2. Such as by Sin have lost their first habitation, State, and Condition, usually called evil Angels, or Devils: The Lord Jesus hath Dominion over all, and both sorts of them.

Men may be cast under one common distribution which is comprehensive of all distinctions whereby they are differenced: For they all are either Elect or Reprobates. And the Lord Jesus hath Rule and Dominion over them all.

Things, that are subject unto the Lord Jesus may be referred unto four heads: for they are either, 1. Spiritual; or 2. Ecclesiastical; or 3. Political; or 4. Natural.

Again, Spiritual are either, (1.) Temporal, as 1. Grace, 2. Gifts; or (2.) Eter∣nal, as Glory.

Ecclesiastical or Church things, are either, 1. Judaical, or Old Testament Things; or 2. Christian, or Things of the New Testament.

Political and Civil Things may be considered as they are mannaged 1. By his Friends: 2. His Enemies.

Of Natural Things, we shall speak in a production of some particular instances to prove the general Assertion.

〈…〉〈…〉 have here no o•• 〈…〉〈…〉 Something mus•• 〈…〉〈…〉 Christ 〈…〉〈…〉 them, 〈◊〉〈◊〉 rule over them; their subjection unto him with the original right and equity of the grant of this Power and Authority unto him 〈◊〉〈◊〉 the things which now fall under our consideration.

His Preh••minence above them is asserted by the Apostle in the fourth verse of this chapter▪ He is made better; more excellent than the Angels. See the words opened af∣••••••wards. This was to the Jews, who acknowledged that the Messias should be above Moses, Abraham, and the ministring Angels; so Neve•• Shalom, lib. 9. cap. 5. We have te∣stimony unto it, E••hes. 1.20, 21. He set him at his own right hand; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among heavenly things, far above all principality, and power, and might, and dominion, and every name that is named. What ever Title of Honour o•• Office they enjoy, not ••••ly in this world, but also in that which is to come, who enjoy their Power and Dignity in that state of Glory which is promised unto them also, who here believe on him. Phil. 2.9. God also hath exalted him, and given him a name. (Power, Authority and Preheminence) above every name; that at the name of Jesus (unto him vested with that Authority and Dignity) every knee should bow (all creatures should yield Obedience and be in subjection) of things in heaven, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proper habitation, and place residence of the blessed Angels, Jude 6. For,

2. As he is exalted above them, so by the Authority of God the Father they are made subject unto him▪ 1 Pet. 3.22. he is gone into heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Angels being brought into order by subjection unto him, Ephes. 1.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath put all things (Angels of which he treats) in subjection to him, under his feet, as Psal. 8.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 15.27. And this by the special Authority of God the Father, in a way of Grant of Priviledge and Honour unto him; And to evidence the Universality of this Subjection,

3. They adore and worship him; the highest Act of Obedience, and most absolute subjection. This they have in command, Heb. 1.6. Let all the Angels of God worship him, Psal. 97.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worship him with prostration, self-abasement, and all pos∣sible subjection to him: of which place afterwards. Their practice answers the com∣mand given them, Rev. 5.11, 12, 13, 14. All the Angels round about his Throne fall down and ascribe blessing, and honour, and glory, and power unto him, as we are taught to do in our deepest acknowledgment of the Majesty and Authority of God, Matth. 6.13. And as to outward obedience, they are ready in all things to receive his commands, being ministring spirits, sent forth to minister for them who shall inherit salvation, Heb. 1.13. and that by him, who is Head over all things unto the Church, Ephes. 1.22. As for instance, he sent out one of them to his servant John, Rev. 1.1. who from their employment under him towards them that believe, are said to be their fellow-servants, that is, unto Christ; namely, of all them have the Testimony of Jesus, Rev. 19.10. chap. 22.9. And to this purpose.

4. They always attend his Throne. Isa. 6.1, 2. I saw the Lord upon his throne, and about it stood the Seraphims; This Isaiah spake of him, when he saw his glory, Joh. 12.39, 40. He was upon his Throne, when he spake with the Church in the wilderness, Act. 7.38. that is, in Mount Sinai; where the Angels attending him as on Chariots, ready to re∣ceive his commands, were twenty thousands, even thousands of Angels, Psal. 68.19. Ephes. 4.8. or thousand thousands, and ten thousand times ten thousand, as another Pro∣phet expresseth it, Dan. 7.10. And so he is in the Church of the New Testament, Rev. 5.11. and from his walking in the midst of his golden Candlesticks, Rev. 1.13. are the Angels also present in Church Assemblies, as attending their Lord and Master, 1 Cor. 11.10. And so attended shall he come to Judgment, 2 Thess. 1.7. when he shall be revealed from heaven with the Angels of his power; which was fore-told concerning him from the beginning of the world, Jude 7, 8.

Thus his Lordship over Angels is Ʋniversal and absolute, and their subjection unto him answerable thereunto. The manner of the Grant of this excellency, power and dignity unto him, must be further cleared in the opening of these words of the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Being made better than the Angels; the original right and equity of this Grant, with the ends of it, are now only to be intimated.

1. The Radical fundamental Equity of this Grant lies in his Divine Nature: and his creation of Angels, over whom as Mediator he is made Lord. Unto the general As∣sertion of his being made Heir of all, the Apostle in this place subjoyns that general Reason, manifesting the rise of the Equity of it in the Will of God, that it should be so: By whom also he made the worlds. Which reason is particularly applicable to every part of his inheritance, and is especially pleaded in reference unto Angels: Col. 1.15, 16. Who is the image of the invisible God, the first-born of every creature; that is, the Heir and Lord of them all: and the reason is, Because by him were all things created that are in heaven, and that are in earth, visible and invisible, whether thrones, or dominions, or prin∣cipalities, or powers, all things were created by him and for him. His creation of those heavenly powers, is the foundation of his Heirship or Lordship over them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, saith a learned man (Grotius) on the place, not created, or made; but ordered, or∣dained; all things were ordered by Christ, as to their state and dignity: But what rea∣son is there to depart from the proper, usual, yea, only sense of the word, in this place? Because, saith he, mention is made of Christ, which is the name of a man, and so the Creation of all things cannot be attributed unto him. But Christ is the name of the Son of God incarnate, God and Man: Christ, who is over all, God blessed for ever, Rom. 9.5. See Luke 2.11. And he is here spoken of as the Image of the invisible God, v. 15. the essential Image of the Father, endowed with all his eternal Attributes, and so the Creator of all. The Socinians adde, that the words are used in the abstract, Principali∣ties and Powers, and therefore their Dignities, not their Persons are intended. But, 1. All things created in heaven and earth, visible and invisible, are the Substances and Es∣sences of things themselves, and not their Qualities and Places only. 2. The Distribution into Thrones and Dominions, Principalities and Powers, respects only the last branch of things affirmed to be created by him, namely, things in heaven, invisible; so that if it should be granted, that he made or created them only as to their Dignity, Order and Power, yet they obtain not their purpose, since the Creation of all other things, as to their being and subsistence, is ascribed unto him. But, 3. The use of the Abstract for the Concrete is not unusual in Scripture. See Ephes. 6.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rulers and Kings, Matth. 10.18. are termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Principalities and Powers, Luke 12.11. And in this particular, those who are here Principalities and Powers, are Angels great in power, 2 Pet. 2.10, 11. And Ephes. 1.20, 21. he is exalted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, above all vested with principality and power, as the next words evince, and every name that is named. So Jude tells us of some, of whom he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; They despise dominion, and speak evil of dignities; that is, those vested with them. And Paul, Rom. 8.38, 39. I am perswaded that neither An∣gels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor principalities nor powers; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor any other creature. So that these Principalities and Powers are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, certain creatures, created things and subsistences, that is, the Angels variously differenced amongst them∣selves, in respect of us, great in power and dignity.

This is the first foundation of the Equity of this Grant, of all power over the Angels unto the Lord Christ; in his Divine Nature he made them, and in that respect they were before, his own: as on the same account when he came into the world, he is said to come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh. 1.11. to his own, or the things that he had made.

2. It is founded in that Establishment in the condition of their Creation, which by his interposition to recover what was lost by sin, and to preserve the untainted part of the Creation from ruine, they did receive. In their own Right, the Rule of their Obe∣dience, and the Example of those of their number and society who apostatized from God, they found themselves in a state not absolutely impregnable: Their Confirmation, which also was attended with that Exaltation, which they received by their new Re∣lation unto God in and through him, they received by his means. God gathering up all things to a consistency and permanency in him, Ephes. 1.10. And hence also it became equal, that the Rule and power over them should be committed unto him, by whom, although they were not like us, recovered from ruine, yet they were preserved from all danger of it. So that in their subjection unto him consists their principal Honour, and all their safety.

And as this act of God in appointing Christ Lord of Angels hath these equitable foun∣dations, so it hath also sundry glorious Ends.

1. It was as an addition unto that Glory that was set before him, in his undertaking to redeem sinners. A Kingdom was of old promised unto him; and to render it exceed∣ingly

glorious, the Rule and Scepter of it is extended not only to his Redeemed ones, but to the holy Angels also; and the sovereignty over them is granted him as a part of his Reward, Phil. 2.8, 9, 10, 11. Ephes. 1.20, 21.

2. God hereby gathers up his whole family, at first distinguished by the Law of their Creation into two especial kinds, and then differenced and set at variance by Sin, into one Body under one Head, reducing them, that originally were twain▪ into one entire family, Ephes. 1.10. In the fulness of time he gathered together in one all things in Christ, both which are in heaven, and which are in earth, in him; as was before declared. Before this the Angels had no immediate created Head; for themselves are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods, Psal. 97.7. 1 Cor. 8.5. Who ever is the Head, must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the God of Gods, or Lord of Lords, which Christ alone is; and in him, or under him as One Head, is the whole Family of God united.

3. The Church of Mankind militant on the earth, whose conduct unto Eternal Glory is committed unto Christ, stands in need of the ministery of Angels. And there∣fore hath God granted Rule and Power over them unto him, that nothing might be wanting to enable him to save unto the uttermost them that come unto God by him. So God hath given him to be head over all things to the Church, Ephes. 1.22. that he should with an absolute sovereignty, use, and dispose of all things to the benefit and ad∣vantage of the Church.

This is the first branch of the Lordship and Dominion of Christ, according to the di∣stribution of the severals of it before laid down. He is Lord of Angels, and they are all of them his servants, the fellow-servants of them that have the testimony of Jesus. And as some men do wilfully cast themselves by their Religious adoration of Angels, under the curse of Canaan, to be servants unto servants, Gen. 8.25. so it is the great honour and priviledge of true believers, that in their worship of Christ, they are admitted into the society of an innumerable company of Angels, Heb. 12.22. Rev. 15.11, 13. for they are not ashamed to esteem them their fellow-servants, whom their Lord and King is not ashamed to call his Brethren. And herein consists our communion with them, that we have one common Head and Lord; and any intercourse with them, but only on this account, or any worship performed towards them, breaks the bond of that commu∣nion, and causeth us not to hold the Head, Col. 2.19. The priviledge, the safety and advantage of the Church from this subjection of Angels to its Head and Saviour, are by many spoken unto.

II. There is another sort of Angels, who by sin left their primitive station, and fell off from God; of whom, their Sin, Fall, Malice, Wrath, Business, Craft in evil, and Final judgment, the Scripture treateth at large. These belong not indeed to the possession of Christ, as he is the Heir; but they belong unto his Dominion as he is a Lord. Though he be not a King and Head unto them, yet he is a Judge and Ruler over them. All things being given into his hand, they also are subjected unto his power. Now, as un∣der the former head, I shall consider, 1. The Right or Equity: and 2. The End of this Authority of Christ over this second sort of the first Race of Intellectual Creatures, the Angels that have sinned.

1. As before, this Right is founded in his Divine Nature, by vertue whereof, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,fit for this Dominion. He made these Angels also, and therefore, as God, hath an absolute Dominion over them. The Creatures cannot cast off the Dominion of the Creator by rebellion; though they may lose their moral Relation unto God as obedient creatures, yet their natural, as creatures, cannot be dissolved. God will be God still, be his creatures never so wicked; and if they obey not his Will, they shall bear his Justice. And this Dominion of Christ over faln Angels, as God, makes the grant of Rule over them to him, as Mediator, just and equal.

2. The immediate and peculiar Foundation of his Right unto Rule over faln Angels, rendring the special grant of it equal and righteous, is Lawful Conquest. This gives a special Right, Gen. 48.22. Now that Christ should conquer faln Angels, was promised from the foundation of the world, Gen. 3.15. The seed of the woman, the Messias, was to break the Serpents head, despoil him of his power, and bring him into subjection; which he performed accordingly. Col. 2.15. He spoiled principalities and powers, divested faln Angels of all that Title they had got to the world, by the sin of man; triumphing over them, as Captives to be disposed of at his pleasure. He stilled, or made to cease as to his power, this Enemy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and self-avenger, Psal. 8.2. leading captivity captive, Psal. 6.18. breaking in pieces the Head over the large earth, Psal. 110.6. binding the strong man armed, and spoiling his goods. And the Scripture of the New Testament is

full of instances as to his executing his Power and Authority over Evil Angels; They take up a good part of the Historical Books of it.

Man having sinned by the instigation of Satan, he was by the just Judgement of God delivered up unto his power, Heb. 2.14. The Lord Christ undertaking to recover lost man from under his power by destroying his works, 1 Joh. 3.8. and to bring them again into favour with God; Satan with all his might sets himself to oppose him in his Work; and failing in his enterprise, being utterly conquered, he became abso∣lutely subjected unto him, trodden under his feet, and the prey he had taken delivered from him.

This is the next Foundation of the Authority of Christ over the Evil Angels. He had a great Contest and War with them, and that about the Glory of God, his own Kingdom, and the Eternal Salvation of the Elect; prevailing absolutely against them, he made a Conquest over them, and they are put in subjection unto him for ever. They are subjected unto him, as to their present actings, and future condition▪ He now rules them; and will hereafter finally judge them. Wherein he suffers them in his Holiness and Wisdom to act in Temptations, Seductions, Persecutions, he bounds and limits their Rage, malice, actings, orders and disposes the Events of them to his own holy and righteous ends, and keeps them under chains for the Judgement of the last day, when for the full manifestation of his Dominion over them, he will cause the mean∣est of his servants to set their feet on the necks of these conquered Kings, and to joyn with himself in sentencing them unto eternal ruine, 1 Cor. 6.3. which they shall be cast into by him, Rev. 19.

2. The Ends of this Lordship of Christ are various; as 1. His own Glory, Psal. 110.1. 2. Churches safety, Mat. 16.18. Revel. 12.7, 8, 9. And 3. Exercise for their Good. (1.) By Temptation, 1 Pet. 5.8, 9, 10. And (2.) Persecution, Rev. 2.10. Chap. 12.10 both which he directs, regulates, and bounds unto their eternal Advantage. 4. The exercising of his Wrath and vengeance upon his stubborn enemies, whom these slave•• and vassals to his righteous power, seduce, blind, harden, provoke, ruine and destroy, Revel. 12.15. Ch. 16.13, 14. Psalm 106. And how much of the peace, safety and con∣solation of Believers lyes wrapt up in this part of the Dominion of Christ, were easie to demonstrate; as also that Faiths improvement of it, in every condition, is the greatest part of our Wisdom in our pilgrimage.

III. All Mankind, (the second sort of Intellectual Creatures or Rational subsistencies) belong to the Lordship and Dominion of Christ. All Mankind was in the power of God as one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one mass or Lump out of which all Individuals are made and framed, Rom. 9.21. Some to honour, some to dishonour; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not de∣noting the same substance, but one common condition; and the making of the Individuals is not by Temporal Creation, but Eternal Designation. So that all mankind made out of no∣thing, and out of the same condition destined to several Ends for the glory of God, are branched into two sorts. Elect, or vessels from the common mass unto Honour; and Reprobates, or vessels from the common mass unto dishonour. As such they were, typed by Jacob and Esau, Rom. 9.11, 12. and are expressed under that distribution, 1 Thess. 5.9. Some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the beginning being chosen to salvation, 2 Thess. 2.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 1.4. before the foundation of the world, Rom. 8.29. Chap. 11.5. Matth. 20.16. 2 Tim. 2.10. Revel. 21.27. Others are appointed to the day of evil, Prov. 16.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of old fore-ordained to condemnation, Jude 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for to be destroyed, 2 Pet. 2.12. See Rom. 9.22. Chap. 11.7. Revel. 20.15.

Both these sorts, or all Mankind, is the Lordship of Christ extended to, and to each of them respectively: 1. He is Lord over all flesh, Joh. 17.2. both living and dead, Rom. 14.9. Phil. 2.9, 10.

2. Particularly, he is Lord over all the Elect: And besides the general foundation of the Equity of his Authority and power in his Divine Nature and Creation of all things, the Grant of the Father unto him as Mediator to be their Lord, is founded in other especial Acts both of Father and Son. For,

1. They were given unto him from Eternity in design, and by compact, that they should be his peculiar portion, and he their Saviour, Joh. 17.2. Of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all flesh, over which he hath Authority, there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an universality of them whom the Father gave him, in a special manner. Of whom he sayes, thine they were, and thou gavest them unto me, v. 6. Acts 18.10. They are a portion given him to save,

Joh. 9.39. of ••hich he takes the Care, as Jacob did of the Sheep of Laban, when he served him for a ••••se, Gen. 31.30, 40. See Prov. 8.30. This was an Act of the Will of the Father in the Eternal Covenant of the Mediator; whereof elsewhere.

2. His Grant is strengthened by Redemption, Purchase, and Acquisition. This was the condition of the former Grant, Isa. 53.10, 11, 12. which was made good by him; so that his Lordship is frequently asserted on this very account, 1 Cor. 6.10. 1 Pet. 1.18, 19. 1 Tim. 3.6. Joh. 10.15. Eph. 5.25, 26, 27. Rev. 5.9. Joh. 11.52. And this purchase of Christ, is peculiar to them so given him of the Father in the Cove∣nant of the Mediator: as (1.) Proceeding from his especial and greatest Love, Joh. 15.17. Rom. 5.8. 1 Joh. 3.16. Chap. 4.9, 10. Acts 20.28. Rom. 8.32. And (2.) Being accompanied with a purchase for them which they shall certainly enjoy, and that of Grace and Glory, Acts 20.28. Eph. 1.14. Acts 2.36. Phil. 1.29. Heb. 9.12, 15. And indeed the Controversie about the de••th of Christ, is not primarily about its Extent, but its Efficacy and Fruits in respect of them for whom he dyed.

3. These thus given him of the Father and redeemed by him, are of two sorts. 1. Such as are actually called to faith in him, and Union with him. These are further become his, upon many other especial accounts. They are his, in all Relations of Subjection, his Children, Servants, Brethren, Disciples, Subjects, his House, his Spouse. He stands towards them in all Relations of Authority; is their Father, Master, Elder Brother, Teacher, King, Lord, Ruler, Judge, Husband; Ruling in them by his Spirit and Grace, over them by his Laws in his Word, preserving them by his power; chastening them in his Care and Love, feeding them out of his stores, trying them, and delivering them in his Wisdom, Bearing with their miscarriages in his Patience, and taking them for his portion, lot and inheritance; in his Providence, raising them at the last day, taking them to himself in Glory, every way avouching them to be his, and himself to be their Lord and Master.

2. Some of them, are alwayes uncalled, and shall be so, untill the whole number of them be compleated and filled. But before, they belong on the former accounts, unto his Lot, Care and Rule, John 10.6. They are already his sheep by grant and pur∣chase, though not yet really so by Grace and Holiness: They are not yet his, by pre∣sent Obediential Subjection, but they are his by Eternal Designation and reall Ac∣quisition.

Now the power that the Lord Jesus hath over this sort of Mankind is Ʋniversal, unlimited, absolute, and exclusive of all other power over them, as unto the things peculiarly belonging unto his Kingdom. He is their King, Judge, Law-giver, and in things of God, purely Spiritual and Evangelical; other they have none. It is true he takes them not out of the world, and therefore as unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things of this life, things of the world, they are subject to the Laws and Rulers of the world; but as unto the things of God, he is the only Law-giver who is able to kill and make alive. But the nature and ends of the Lordship of Christ over the Elect, are too large and comprehensive to be here spoken unto, in this brief delineation of his Kingdom, which we undertook in this digression.

2. His Lordship and Dominion extends to the other sort of men also; namely, Re∣probates, and men finally impenitent. They are not exempted from that all flesh, which he hath power over, Joh. 17.2. nor from those quick and dead over whom he is Lord, Rom. 14.9. nor from that World which he shall judge; Acts 17.31. And there are two especial grounds that are peculiar to them, of this Grant, and Power, and Authority over them.

1. His interposition upon the entrance of Sin against the immediate Execution of the Curse due unto it; as befell the Angels: This fixed the World under a Dispen∣sation of,

1. Forbearance and Patience, Rom. 2.4, 5. Acts 17.30 Rom. 9.22. Psal. 75.3.

2. Goodness and Mercy, Acts 14.16, 17.

That God who spared not the Angels, when they sinned, but immediately cast them into chains of darkness, should place sinners of the Race of Adam, under a dispensation of Forbearance and Goodness, that he should spare them with much Long-suffering dure∣ing their Pilgrimage on the earth, and fill their hearts with food and gladness, with all those fruits of kindness, which the womb of his Providence is still bringing forth for their benefit and advantage, is thus far on the account of the Lord Christ, that though these things as relating unto Reprobates, are no part of his especial purchase, as Media∣tor of the Everlasting Covenant of Grace, yet they are a necessary consequent of his In∣terposition

against the immediate Execution of the whole Curse up•••• ••he first entrance of sin, and of his undertaking for his Elect.

2. He makes a Conquest over them: It was promised, that he should do so, Gen. 3.15. and though the work it self prove long and irksome, though the wayes of ac∣complishing it, be unto us obscure, and oftentimes invisible, yet he hath under∣taken it, and will not give it over, untill they are every one brought to be his Footstool, Psalm. 110.1. 1 Cor. 15.25. And the Dominion granted him on these Grounds; is,

1. Soveraign and Absolute: His enemies are his Footstool, Psal. 110.2. Mat. 22.44. Mark 12.36. Luke 20.24. Acts 2.34. 1 Cor. 15.25. Heb. 1.13. They are in his hand, as the Aegyptians were in Joseph's, when he had purchased both their persons and their Estates to be at arbitrary disposal; And he deals with them as Joseph did with those, so far as any of the Ends of his Rule and Lordship are concerned in them. And,

2. Judiciary, Joh. 5.22, 23. As he hath power over their Persons, so he hath regard unto their sins, Rom. 14.9. Acts 17.32. Matth. 25.31. And this power he variously exerciseth over them, even in this World, before he gloriously exerts it in their Eter∣nal Ruine. For, 1. He enlightens them by those heavenly sparks of Truth and Reason, which he leaves unextinguished in their own minds, John 1.9. 2. Strives with them by his Spirit, Gen. 6.3. secretly exciting their consciences to rebuke, bridle, yoke, afflict, and cruciate them, Rom. 2.14, 15. And 3. On some of them he acts by the Power and Authority of his Word: whereby he quickens their Consciences, galls their Minds and Affections, restrains their Lusts, bounds their Conversations, aggravates their sins, hard••ns their Hearts, and judges their souls, Psal. 45. Isa. 6. 4. He exerciseth Rule and Dominion over them in Providential Dispensations, Rev. 6.15, 16. Isa. 63.1, 2, 3, 4. Rev. 19.13. By all which he makes way for the Glory of his final Judge∣ment of them, Acts. 1.17, 32. Matth. 25.31. Revel. 19.20. Chap. 20.10, 11, 12, 13, 14, 15. And all this will he do, unto the Ends 1. Of his own Glory: 2. His Churches good, exercise and safety.

And this is the second instance of the first Head of the Dominion of Christ in this World; he is Lord over Persons, Angels and Men.

II. The Second part of the Heirship and Dominion of Christ, consisteth in his Lord∣ship over all Things besides, which added to the former comprize the whole Creation of God. In the distribution of these premised, the first that occur are Spiritual things, which also are of two sorts: 1. Temporal, or such as in this life we are made partakers of; and 2. Eternal, the things that are reserved for them that believe in the State of Glory. The former may be reduced unto two heads; for they are all of them either Grace, or Gifts, and Christ is Lord of them all.

1. All that which comes under the name of Grace in Scripture, which flowing from the free and special Love of God, tends directly to the Spiritual and Eternal Good of them on whom it is bestowed, may be referred unto four heads. For as the fountain of all these (or the gracious free purposes of the Will of God from whence they all do flow) being Antecedent to the Mission of Christ the Mediator, and Immanent in God, it can be no otherwise granted unto him, but in respect of its Effects, which we shall shew that it is. Now these are;

1. Pardon of sin, and the free Acceptation of the Persons of sinners, in a way of mercy. This is Grace, Ephes. 2.8. Tit. 3.5, 7. And a saving Effect and fruit of the Covenant, Jer. 31.31, 32, 33, 34. Heb. 8.12.

2. The Regenerating of the Person of a dead sinner, with the purifying and sanctify∣ing of his Nature, in a way of Spiritual power. This also is Grace, and promised in the Covenant; and there are three parts of it: (1.) The Infusion of a quickning Principle into the soul of a dead sinner, Rom. 8.2. Tit. 3.5. Joh. 3.6. Ephes. 2.16. (2.) The Habitual furnishment of a spiritually quickned soul, with abiding radical principles of Light, Love and Power, fitting it for Spiritual Obedience, Gal. 5.17. (3.) Actual Assistance, in a Communication of supplies of strength for every Duty and Work, Phil. 1.13. John 15.3.

3. Preservation in a Condition of Acceptation with God, and holy Obedience unto him unto the End, is also of Especial Grace: It is the Grace of Perseverance, and eminently included in the Covenant; as we have elsewhere shewed at large.

4. Adoption as a Priviledge, with all the Priviledges that flow from it, is also Grace, Ephes. 1.5, 6.

All these with all those admirable and inexpressible mercies that they branch them∣selves into, giving deliverance unto sinners from evil temporal and eternal; raising them to Communion with God here, and to the Enjoyment of him for ever hereafter, are called Grace; and do belong to the Lordship of Christ, as he is Heir, Lord and Possessor of them all. All the stores of this Grace and Mercy that are in Heaven for sinners, are given into his hand, and resigned up to his Soveraign disposal; as we shall intimate in general, and particular.

1. In General; Col. 1.19. It pleased the Father that in him all fulness should dwell. There is a fourfold fulness in Christ: 1. Of the Deity in his Divine Nature, Rom. 9.5. 2. Of Ʋnion in his Person, Col. 2.9. 3. Of Grace in his Humane Nature, Joh. 1.14. Chap. 3.34. Luke 2.52. Chap. 4.1. 4. An Authoritative fulness to communicate of it unto others; that is the fulness here intended. For it is in him as the head of the Church, v. 18. so as that from him, or that fulness, which it pleased the Father to en∣trust him withall, believers might receive grace for grace Joh. 1.16, 17. Thus he te∣stifies that all things are delivered to him of the Father, Matth. 11.27. put into his power and possession. And they are the things he there intends on the account where∣of, he invites sinners weary and laden to come unto him, v. 28. That is, all Mercy and Grace, which are the things that burdened sinners need, and look after. The same is testified Joh. 3.35, 36. and fully, Joh. 16.15. All things that the Father hath are mine, Joh. 16.19. All the Grace and Mercy that are in the Heart of God as a Father, to bestow upon his Children, they are all given into the hand of Christ, and are his, or part of his Inheritance.

In particular;

1. All Pardoning Grace for the Acceptance of our Persons, and Forgiveness of our sins is his; he is the Lord of it; Acts 5.31. He is made a Prince and a Saviour to give repentance and the forgiveness of sins. Forgiveness of sin, is wholly given unto him, as to the Administration of it; nor doth any one receive it, but out of his stores. And what is the Dominion of ten thousands of worlds in comparison of this Inheritance? Sure he shall be my God and King who hath all forgiveness at his disposal. All that this World can do, or give, is a thousand times lighter than the dust of the ballance, if compared with these good things of the Kingdom of Christ.

2. All Regenerating, quickning, sanctifying, assisting Grace is his: 1. Joh. 5.21. He quickneth whom he pleaseth: He walks among dead souls, and sayes to whom he will, Live. And 2. He sanctifies by his Spirit whom he pleaseth, Joh. 4.14. All the living waters of saving Grace are committed to him, and he invites men unto them freely, Cant. 5.1. Isa. 55.1. Rev. 21. And 3. All Grace actually assisting us unto any duty, is his also; for without him we can do nothing, Joh. 15.5. for it is he alone that gives out suitable help at the time of need, Heb. 4.16. No man was ever quickned, purified or strengthened but by him: nor can any dram of this Grace be obtained, but out of his Treasures. Those who pretend to stores of it in their own wills; are so far Antichrists.

3. The Grace of our Preservation in our Acceptation with God, and Obedience unto him is solely his, Joh. 10.28. And so also,

4. Are all the blessed and gracious Priviledges whereof we are made partakers, in our Adoption, Joh. 1.12. Heb. 3.6. He is so Lord over the whole House and family of God, as to have the whole inheritance in his power, and the absolute disposal of all the good things belonging unto it.

These are the Riches and Treasure of the Kingdom of Christ; the good things of his House, the Revenues of his Dominion. The Mass of this Treasure that lyes by him is infinite, the stores of it are inexhaustible; and he is ready, free, gracious and boun∣tiful in his Communications of them to all the Subjects of his Dominion. This part of his Heirship extends unto, 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow, when he was full of Counsels of Love, and de∣signed to exalt himself by the way of Grace, Ephes. 1.6. 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood, Heb. 9.14. Eph. 1.13. and indeed these are commensurate; if things, in respect of us altogether boundless, may be said to be commensurate. 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God, and that shall effectually save all that come to God by him. 4. All that Grace which in the Promises of it in the Old Testament, is set out by all that is rich, precious, glori∣ous, all that is eminent in the whole Creation of God; and in the New is called

Treasures, unsearchable Riches, and exceeding Excellency, which being communicated by him to all the subjects of his Kingdom, makes every one of them richer than all the Potentates of the earth, who have no interest in him.

The especial Foundation of all this Trust is in an eminent manner expressed, Esay 53.10, 11, 12. His suffering for the sins of all those to whom he intends to commu∣nicate of this his fulness, according to the will of God; and the Purchase he made in his death, according to the tenour of the Covenant of the Mediator, makes it just and righteous that he should enjoy this part of his Inheritance. Heb. 2.17. chap. 9.12. The Father says unto him, Seest thou these poor wretched Creatures, that lie perishing in their bloud, and under the curse? They had once my Image gloriously enstamped on them, and were every way meet for my service; but behold the Misery that is come upon them, by their sin and rebellion; sentence is gone forth against them upon their sin; and they want nothing to shut them up under Everlasting Ruine, but the Execution of it: Wilt thou undertake for to be their Saviour and Deliverer, to save them from their sins, and the wrath to come? Wilt thou make thy Soul an Offering for their sins? and lay down thy Life a Ransome for them? Hast thou Love enough to wash them in thy own Blood, in a Nature to be taken of them? Being obe∣dient therein unto death, the death of the Cross? Whereunto he replies, I am content to do thy Will, and will undertake this work, and that with joy and delight. Lo, I come for that purpose, my delight is with these sons men, Psal. 40.8. Prov. 8.31. What they have taken, I will pay. What is due from them, let it be required at my hand. I am ready to undergo Wrath and curse for them, and to pour out my soul unto death. It shall be, saith the Father, as thou hast spoken, and thou shalt see of the travel of thy soul and be satisfied. I will give thee for a Covenant and a Leader unto them, and thou shalt be the Captain of their salvation. To this end take into thy power and disposal all the Treasures of Heaven, all Mercy and Grace to give out unto them for whom thou hast undertaken. Behold, here are unsearchable hidden Trea∣sures, not of many Generations, but laid up from Eternity; take all these Riches into thy power, and at thy disposal shall they be for ever. This is the noble peculiar foundation of this part of the Inheritance of Christ.

From what hath been spoken, the Rule also, whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men, is made evident. Though he hath all Grace committed unto him, yet he bestowes not grace upon all. The Rule of his procedure herein is God's Election. For the Foundation of this whole Trust is his undertaking for them, who were given him of his Father, see Act. 13.48. Rom. 11.7. Ephes. 1.3, 4, 5, 6, 7, 8. And the variety which is seen in his actual Communication of Grace and Mercy unto sinners, depends upon the Sovereign and Eternal Designation of the Per∣sons of them, who by him were to obtain mercy, and be made Heirs of Salvation.

But although the Persons are designed and allotted unto him from Eternity, who were to receive this Grace and Mercy at his hands, yet as to the manner, and all Cir∣cumstances of his Dispensation and Communication of them, they are wholly committed unto his own Sovereign Will and Wisdom. Hence some he calls at one time, some at another; some in the Morning, that they may glorifie Grace in working all the day; some in the Evening of their lives, that they may exalt pardoning mercy to Eternity; on some he bestows much Grace, that he may render them useful in the strength of it; on others less, that he may keep them humble in a sense of their wants. Some he makes rich in Light, others in Love; some in Faith, others in Patience; that they may all pe∣culiarly praise him, and set out the fulness of his stores. And hereby, 1. He glorifies every Grace of his Spirit, by making it shine eminently in one or other, as Faith in Abraham and Peter, Love in David and John, Patience in Job. And, 2. he renders his subjects useful one to another, in that they have opportunities upon the defects and fulness of each other, to exercise all their Graces. And, 3. so he renders his whole Body uniform and comely, 1 Cor. 12.16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27. 4. Keeping every Member in Humility and dependance, whilst it sees its own wants in some Graces that others excells in, Col. 2.19.

This is another most eminent part of the Inheritance and Kingdom of Christ.

II. All Gifts that are bestowed on any of the sons of men, whereby they are differenced from others, or made useful unto others, belong also unto the Inheritance and Kingdom of Christ.

Gifts bestowed on men are either Natural or Spiritual: Natural Gifts are especial En∣dowments of the Persons or Minds of men, in Relation unto things appertaining unto

this Life; as Wisdom, Learning, skill and cunning in Arts and Sciences: I call them Natural, in respect of the Objects that they are exercised about, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things of this life, as also in respect of their End and Use. They are not always so, as to their rise and spring, but may be immediately infused, as Wisdom was into Solomon, for Civil Government, 1 King 9.12. and skill for all manner of Mechanical Operati∣ons into Bezaleel, Exod. 31.2, 3, 6. But how far these gifts are educed in an ordinary course of Providence, out of their hidden seeds and principles in nature, in a just con∣nexion of Causes and Effects, and so fall under a certain Law of Acquisition, or what there may be of the Interposition of the Spirit of God in an especial manner, imme∣diately conferring them on any, falls not under our present consideration of them. Nor yet can we insist on their Use, which is such, that they are the great Instrument in the hand of God for the preservation of Humane Society, and to keep the course of mans life and pilgrimage from being wholly bruitish. I design only to shew, that even they also belong (though more remotely) to the Lordship of Jesus Christ; which they do on two accounts;

1. In that the very use of mens Reason, and their natural faculties, as to any good end or purpose, is continued unto them upon the account of his Interposition, bringing the world thereby under a dispensation of patience and forbearance, as was declared, Joh. 1.9.

2. He is endued with Power and Authority to use them, in whose hand soever they lie, whether of his friends or enemies, to the especial Ends of his Glory, in doing good unto his Church. And indeed in the Efficacy of his Spirit and Power upon the Gifts of the minds of men, exciting, ordering, disposing, enabling them unto various Actings and Operations, by and with them; controuling, over-ruling, entangling each other, and themselves in whom they are by them, his Wisdom and care in the Rule, Govern∣ment, Chastisement, and Deliverance of his Church, are most conspicuous.

III. 2. Spiritual Gifts, which principally come under that Denomination are of two sorts; Extraordinary, and Ordinary. The first are immediate Endowments of the minds of men with Abilities exceeding the whole Systeme of Nature, in the exercise whereof they are meer Instruments of him who bestows those gifts upon them. Such of old were the Gifts of Miracles, Tongues, Healing, Prediction, and infallible Inspiration, given out by the Lord Christ unto such as he was pleased to use in his Gospel service in an Extraordinary manner. The latter sort are Furnishments of the minds of men, enabling them unto the Comprehension of spiritual things, and the management of them for spiritual Ends and purposes. Such are Wisdom, Knowledge, Prudence, Utterance, Aptness to teach; in general, Abilities to manage the things of Christ and the Gospel, unto their own pro∣per ends. And these also are of two sorts. 1. Such as are peculiar unto Office; and, 2. Such as are common unto others for their own and others Good and Edification, ac∣cording as they are called unto the exercise of them. And these two sorts of Gifts differ only in respect of degrees. There are no ordinary Gifts that Christ's Officers are made partakers of, their Office only excepted, which differs in the kind or nature of them from those which he bestows on all his Disciples: which makes their stirring up, and en∣deavours to improve the Gifts they have received exceeding necessary unto them. And Christ's collation of these Gifts unto men, is the foundation of all the Offices that under him they are called to discharge. See Ephes. 4.8, 11. 1 Cor. 12.7. Joh. 20.21, 22. And as they are the spring and foundation of Office, so they are the great and only means of the Churches edification. By them Christ builds up his Church, to the mea∣sure appointed unto the whole and every member of it. And there is no Member but hath its Gift: which is the Talent given, or rather lent, to trade withall.

Now of all these Christ is the only Lord, they belong unto his Kingdom. Psal. 68.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he ascended on high, he took, or received gifts for man; he took them into his own power and disposal, being given him of his Father: as Peter declares, Act. 2.33. adding, that he received the Spirit, by whom all these gifts are wrought. And Ephes. 4.8. the Apostle renders the words of the Psalmist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he gave gifts; because he received them into his power, not to keep them unto himself, but to give them out to the use of others. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth sometimes signifie to give. Hos. 14.2. Verbum accipiendi dare significat cu••n accipiunt aliunde ut dent, say the Jewish Masters. And it was after his Resurrection, that this accession was made unto his King∣dom, in such an eminent and visible manner as to be a testimony of his Office, Joh. 7.39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the holy Ghost was not yet, because Jesus was not yet glorified; not eminently given, and received, as to these gifts, Acts 19.2. And this in∣vestiture

of him, with power over all gifts, he makes the bottom of the mission of the Apostles, Matth. 28.18. This he had as a fruit of his suffering, as a part of his purchase, and it is a choice portion of his Lordship and Kingdom.

The End also why all these gifts are given into his power and disposal, is evident, 1. The propagation of his Gospel, and consequently the setting up of his Kingdom in the world d••pends upon them. These are the Arms that he furnished his Messengers withall, when he sent them forth to fight with, to conquer and subdue the world unto him. And by these they prevailed. By that Spirit of wisdom and knowledge, prayer, utterance, wherewith they were endowed; attended where, and when needful, with the extraordinary gifts before mention'd, did they accomplish the work committed unto their charge. Now the Lord Christ having a right unto a Kingdom and Inheritance given him, which was actually under possession of his Adversary, it was necessary that all those arms, wherewith he was to make a conquest of it, should be given to his disposal, 2 Cor. 10.4. These were the weapons of the warfare of his Apostles and Disciples, which through God were so mighty to cast down the strong holds of sin and Sathan. These are the slings and stones, before which the Goliahs of the Earth and Hell did fall. This was that power from above, which he promised his Apostles to furnish them withall, when they should address themselves to the conquest of the world, Acts 1.8. With these weapons, this furniture for their warfare, a few despised persons in the eyes of the world, went from Judea unto the ends of the earth, subduing all things before them to the obedience of their Lord and Master. And,

2. By these is his Church edified; and to that end doth he continue to bestow them on men, and will do so to the end of the world, 1 Cor. 12.7, 13, 14. Ephes. 4.8, 9, 10, 11, 12, 13. Rom. 12.6, 7, 8. 1 Pet. 3.10, 11. Col. 2.19. And for any to hinder their growth and exercise, is what in them lies to pull down the Church of Christ, and to set themselves against that testimony which he gives in the world, that he is yet alive; and that he takes care of his Disciples, being present with them according unto his promise.

3. And by these means and ways is God glorified in him and by him which is the great end of his Lordship over all the gifts of the Spirit.

That we may a little by the way look into our especial concernment in these things, the order of them, and their subserviency one to another, may be briefly considered. For as Natural gifts are the foundation of, and lie in an especial subordination unto Spiritual, so are Spiritual gifts enlivened, made effectual and durable by Grace. The principal end of Christ's bestowing gifts, is the erection of a Ministery in his Church, for the ends before mentioned. And where all these in their order and mutual subser∣viency unto one another, are received by any, there, and there alone, is a competent furni∣ture for the work of the Ministery received. And where any of them, as to their whole kind, are wanting, there is a defect in the Person, if not a nullity as to the Office. Natu∣ral gifts and endowments of mind are so necessary a foundation for any that looks to∣wards the work of the Ministery, that without some competent measure of them, it is madness and folly to entertain thoughts of any progress. Unless unto these, Spiritual gifts are in Christ's time super-added, the other will be never of any use for the edification of the Church, as having in their own nature and series, no especial tendency unto that end. Nor will these super-added spiritual gifts enable any man to discharge his duty unto all well-pleasing before God, unless they also are quickned and seasoned by Grace. And where there is an intercision of this series and order in any, the defect will quickly appear. Thus some we see of excellent natural endowments, in their first setting forth in the world, and in their endeavours on that single stock, promising great usefulness and excellency in their way; who when they should come to engage in the service of the Gospel, evidence themselves to be altogether unfurnished for the employment they undertake; yea, and to have lost, what before they seemed to have received. Having gone to the utmost length and bounds that Gifts meerly Natural could carry them out unto, and not receiving super-added Spiritual g••fts, which the Spirit of Christ bestoweth as he pleaseth, 1 Cor. 12.11. they faint in the way, wither, and become utterly useless. And this for the most part falleth out, when men either have abused their natural gifts to the service of their lusts, and in an opposition to the simplicity of the Gospel; or when they set upon Spiritual things, and pretend to the service of Christ, meerly in their own strength, without dependance on him, as the Heir and Lord of all, for abilities and furniture for his work; or when they have some fixed corrupt end and design to accomplish and bring about by a pretence of the Ministery, without regard to the glory

of Christ, or compassion to the souls of men, which the Lord Christ will not prostitute the gifts of his Spirit to make them serviceable unto. And sundry other causes of this failure may be assigned.

It is no otherwise as to the next degree in this order▪ in reference unto spiritual gifts and saving grace. When these gifts, in the good pleasure of the Lord of them are super-added unto the natural endowments before mentioned, they carry on them, who have received them, cheerfully, comfortably and usefully in their way and progress. The former are increased, heightned, strengthned and perfected by the latter, towards that special end, whereunto themselves are designed; namely, the glory of Christ in the work of the Gospel. But if these also are not in due season quickned by saving grace, if the heart be not moistned and made fruitful thereby, even they also will wither and decay. Sin and the world in process of time will devour them, whereof we have daily ex∣perience in this world. And this is the Order wherein the Great Lord of all these Gifts hath laid them in a subserviency, one kind unto another, and all of them unto his own glory.

And this that hath been spoken will abundantly discover the reason and ground of the Apostol••cal Exhortation, Covet the best gifts, 1 Cor. 12.31. As first, the gift of Wis∣dom and knowledge in the Word and Will of God, 1 Cor. 12.8. 1 Cor. 2.7. 1 Tim. 3.15. 1 Cor. 1.5. Secondly, the gift of Ability, to manage and improve this wisdom and knowledge to the edification of others, Heb. 3.13. chap. 10.25. Rom. 15.14. 1 Thes. 5.11. Thirdly, of Prayer. And many more might be added of the like usefulness and importance.

IV. 3. To close our considerations of this part of the Lordship of Christ, there remains only that we shew him to be the Lord of all Spiritual Eternal things, which in one word we call Glory. He is himself the Lord of glory, 2 Cor. 2.4. and the Judge of all, Joh. 5.25. In the discharge of which Office he gives out Glory as a Reward unto his followers, Matth. 25.32. Rom. 14.10. Glory is the reward that is with him, which he will give out at the last day, as a Crown, 2 Tim. 4.8. Joh. 17.2. And to this end that he might be Lord of it, he hath (1) purchased it, Heb. 9.12. Eph. 1.14. Heb. 2.10. (2) Taken actual possession of it in his own Person, Luke 24.25. Joh. 17.5, 22, 24. And that (3) as the fore-runner on whom he will bestow it, Heb. 9.20. And this is a short view of the Lordship of Christ, as to things Spiritual.

V. Ecclesiastical things, or things that concern Church Institutions, Rule and Power, belong also unto his Rule and Dominion. He is the only Head, Lord, Ruler, and Law-giver of his Church. There was a Church state ever since God created man on the earth; and there is the same reason of it in all its alterations, as unto its Relation to the Lord Christ. What ever changes it under-went, still Christ was the Lord of it, and of all its concernments. But by way of instance and eminency, we may consider the Mosaical Church state under the old Testament, and the Evangelical Church state under the New. Christ is Lord of, and in respect unto them both.

1. He was the Lord of the Old Testament Church state, and he exercised his Power and Lordship towards it four ways.

1. In, and by its Institution and Erection; he made, framed, set up, and appointed that Church state, and all the Worship of God therein observed. He it was who ap∣peared unto Moses in the Wilderness, Exod. 3.5. Act. 7.32, 33. and who gave them the Law on M••unt Sinai, Exod. 20 Psal. 68.17. Ephes. 4.8. and continued with them in the Wilderness, Numb. 21.6. 1 Cor. 10.9. So that from him, his Power and Authority, was the Institution and Erection of that Church.

2. By prescribing a complete Rule and form of Worship and obedience unto it, being erected, as its Law-giver, to which nothing might be add••d, Deut. 7.4, 12, 32.

3. By way of Reformation, when it was collapsed and decayed, Zech. 2.8, 9, 10, 11, 12, 13. Ma••. 3, 1, 2, 3.

4. By way of Amotion, or taking down what he himself had set up; because it was so framed and ordered as to continue only for a season, Heb. 9.10. Deut. 18.16, 17, 18. Hag. 2 6, 7. Isa. 65.17, 18. 2 Pet. 3.13. Which part of his Power and Lordship, we shall a••terwards abundantly prove against the Jews.

2. Of the New Testament Evangelical Church state also, he is the only Lord and Ruler; yea, this is his proper Kingdom, on which all other parts of his Dominion do depend; for he is given to be head over a••l things unto the Church, Ephes. 1.22. For,

1. He is the foundation of this Church state, 1 Cor. 3.11. the whole design and

plat-form of it being laid in him, and built upon him: And 2. He erects this Church-State upon himself, Matth. 16.18. I will build my Church; the Spirit and Word where∣by it is done, being from him alone, and ordered in and by his Wisdom, Power and Care; And 3. He gives Laws and Rules of Worship and Obedience unto it, when so built by himself and upon himself, Matth. 28.18. Acts 1.2. Heb. 3.2, 3, 4, 5, 6. And 4. Is the everlasting, constant, abiding Head, Ruler, King, and Governour of it, Eph. 1.22. Col. 2.19. Heb. 3.6. Rev. 2.3. All which things are ordinarily spoken unto, and the ends of this Power of Christ fully declared.

VI. He is Lord also of Political things; All the Governments of the world that are set up and exercised therein for the good of mankind, and the preservation of Society according to Rules of Equity and Righteousness; over all these, and those who in and by them exercise Rule and Authority amongst men, is he Lord and King.

He alone is the absolute Potentate; the Highest on the earth are in a subordination unto him. That 1. He was designed unto, Psal. 89.27. And accordingly he is 2. Made Lord of Lords and King of Kings, Rev. 17.14. Chap. 19.16. 1 Tim. 6.15. And 3. He exerciseth dominion answerable unto his Title, Rev. 6.16. Chap. 17.14. Chap. 18.16, 17, 18, 19, 20. Psal. 2.8, 9. Isa. 60. Mich. 5.7, 8, 9. And 4. Hath hence right to send his Gospel into all Nations in the world, attended with the wor∣ship by him prescribed, Matth. 28.18. Psal. 2.9, 10, 11, 12. which none of the Rulers or Governours of the world have any right to refuse or oppose, nor can so do, but upon their utmost peril. And 5. All Kingdoms shall at length be brought into a professed subjection to him and his Gospel, and have all their Rule disposed of unto the interest of his Church and Saints, Dan. 7.27. Isa. 60.12. Rev. 19.16, 17, 18, 19.

VII. The last branch of this Dominion of Christ consists in the Residue of the Creation of God; Heaven and Earth, Sea and Land, Wind, Trees, and fruits of the earth, and the Creatures of sense, as they are all put under his feet, Psal. 8.7, 8. Ephes. 1.22. 1 Cor. 15.27. So the exercise of his power severally over them, is known from the story of the Gospel. And thus we have glanced at this Lordship of Christ, in some of the general parts of it: And how small a portion of his glorious power, are we able to comprehend or declare.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By whom also he made the worlds.

The Apostle in these words gives further strength to his present Argument, from another Consideration of the Person of the Messiah; wherein he also discovers the foundation of the Preheminence ascribed unto him in the words last insisted on. By him the worlds were made; so that they were his own, Joh. 1.11. and it was meet that in the new condition which he underwent, that he should be the Lord of them all. Moreover, if all things be made by him, all disobedience unto him is certainly most unreasonable, and will be attended with inevitable ruine; of the Truth whereof, the Apostle aims to convince the Hebrews.

Now whereas the Assertion which presents its self at first view in these words is such, as if we rightly apprehend the meaning of the Holy Ghost in it, must needs determine the Controversie that the Apostle had with the Jews, and is of great use and importance unto the faith of the Saints in all ages, I shall first free the words from false glosses and interpretations, and then explain the Truth asserted in them, both absolutely, and with relation to the present purpose of the Apostle.

That which some men design in their wresting of this place, is to deface the il∣lustrious Testimony given in it unto the Eternal Deity of the Son of God; and to this purpose they proceed variously.

1. By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by whom, they say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for whom, is intended. And so the sense of the place is, that for Christ, for his sake, God made the world: so Eniedinus; and Grotius embraceth his notion; adding in its confirmation that this was the opinion of the Jews, namely, that all things were made for the Messiah; and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he ren∣ders by, condiderat, as signifying the time long since past, before the bringing forth of Christ in the world; as also that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Rom. 6.4. Rev. 4.11. Chap. 1.14. and therefore may be here so used. According to this Exposition of the words, we have in them an expression of the Love of God towards the Messiah, in that

for his sake, he made the worlds; but not any thing of the Excellency, Power and Glo∣ry of the Messiah himself.

It is manifest that the whole strength of this interpretation lyes in this, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by whom instead of, for whom: but neither is it proved that in any other place those expressions are equipollent; nor if that could be supposed, is there any reason off••red why the one of them should in this place be put for the other: For,

1. The places referred unto, do no way prove that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a Genitive doth ever denote the final cause, but the efficient only. With an Accusative for the most part it is as much as propter, signifying the final Cause of the thing spoken of, and rarely in the New Testament is it otherwise used. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rev. 4.11. At thy will or plea∣sure, the efficient and disposing not the final Cause seems to be denoted. And Chap. 13.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the signs that were given him to do; the formal cause is sig∣fied. But that joyned with a Genitive Case it any where signifies the final Cause doth not appear. Beza whom Grotius cites, sayes on Rom. 6.4. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the glory of the Father, may be taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto the glory. But the case is not the same, where things, as where Persons are spoken of: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here relates unto a Per∣son, and yet is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyned with it asserted to denote the end of the things spoken of, which is insolent. Besides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that place, is indeed the glorious power of the Father, the efficient of the Resurrection of Christ treated of. So that whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used six hundred times with a Genitive Case in the New Testament, no one in∣stance can be given, where it may be rendered propter, for, and therefore cannot be so here.

2. On supposition that some such instance might be produced, yet being contrary to the constant use of the Word, some cogent Reason from the Text wherein it is used, or the thing treated of, must be urged, to give that sense admittance: And nothing of that nature is, or can be here pleaded.

3. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are distinguished, the one expressing the efficient, the other the final cause, Rom. 11.36. so also are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this very Epistle, Chap. 2.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for whom are all things, and by whom are all things; and is it likely that the Apostle would put one of them for the other, contrary to the proper use which he intended immediately to assign severally unto them?

4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by whom here, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by him, Joh. 1.3. which the same Person interprets properly for the Efficient Cause.

On these accounts the foundation of this Gloss being removed, the superadded Trans∣lation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by condiderat, is altogether useless; and what the Jews grant that God did with respect to the Messiah, we shall afterwards consider.

2. The Socinians, generally lay no exception against the Person making, whom they acknowledge to be Christ the Son, but unto the Worlds said to be made. These are not say they the things of the Old, but of the new Creation; not the fabrick of Hea∣ven and Earth, but the Conversion of the souls of men; not the first institution and form∣ing of all things, but the Restauration of mankind, and Translation into a new condi∣tion of life. This Sclictingius at large insists on, in his Comment in this place, bringing in the justification of his interpretation the summ of what is pleaded by any of them, in answer not only to this Testimony, but also to that of Joh. 1.3. and that also of Coloss. 1.16, 17.

1. The old Creation, he sayes, is never said to be performed by any intermediate Cause, as the Father is here said to make these worlds by the Son. But 1. This is petitio principii; that this expression doth denote any such intermediate cause, as should interpose be∣tween the Father, and the Creation of the world by an operation of its own, divers from that of the Father. Job 26.13. God is said to adorn the Heavens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his Spirit; which they will not contend to denote an intermediate cause, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is but what the Hebrews express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. In the Creation of the world the Father wrought in and by the Son, the same creating act being the act of both Persons, Joh. 5.17. their Will, Wisdom and Power being essentially the same.

2. He adds, There is an allusion only in the words unto the first Creation, as in John, Chap. 1.1, 2, 3. where the Apostle sets out the beginning of the Gospel in the terms whereby Moses reports the Creation of the world: And therefore mentions light in particular, because of an allusion to the light at first created by God, when of all other things wherein there is no such allusion he maketh no mention.

Answ. 1. The new Creation granted by the men of this perswasion, being only a

moral Swasion of the minds of men by the outward Doctrine of the Gospel, I know not what Allusion can be fancied in it, unto the Creation of the world out of no∣thing.

2. It is granted that the Apostle speaks here of the same Creation that John treats of in the beginning of his Gospel; but that that is the Creation of the whole world, and all things contained in it, hath been elsewhere proved; and must be granted, or we may well despair of ever understanding one line in the Scripture, or what we ordi∣narily speak one to another.

3. John doth not mention any particular of the old Creation, affirming only in gene∣ral, that by the Word all things were made, whereof he afterwards affirms, that it was the Light of men, not assigning unto him in particular, the Creation of Light as is pretended.

3. He tells us, the Article preposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intimates that it is not the old Creation that is intended, but some new especial thing distinct from it and preferred above it. Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place, Acts 14.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who made the Heaven, the Earth and Sea, which were certainly those created of old. 2. The same Article is used with the same word again in this Epistle, Chap. 11.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by faith we understand that the worlds were made, where this Author acknow∣ledgeth the old Creation to be intended.

4. He adds, that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Father of Eternity, or eternal Father, is rendred the Fa∣ther of the world to come. Answ. 1. There is no manner of Relation between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Father of the world to come, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by whom he made the worlds, unless it be that one word is used in both places in very distinct senses; which if it be sufficient to evince a cognation between various places, very strange and uncouth interpretations would quickly ensue. Nor 2. Doth that, which the Apostle here treats of, any way respect that which the Prophet in that place insists upon; his name and nature being only declared by the Prophet, and his works by the Apostle. And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX. in that place is, there being no ground for it in the Original; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the eternal Father: and what the Jews and LXX. intend by the world to come, we shall afterwards consider.

5. His last refuge is, in Isa. 51.16. Where the work of God, as he observes, in the reduction of the people of the Jews from the Captivity of Babylon, is called his planting the Heavens, and laying the foundation of the Earth: And the Vulgar Latin Translation, as he farther observes, renders the word, ut corlum plantes, ut terram fundes, ascribing that to the Pro∣phet which he did but declare; and in this sense he contends, that God the Father is said to make the worlds by his Son. Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon, but that which he had done in their delivery from Aegypt, recorded to strengthen the faith of Believers in what for the future he would yet do for them. 2. The expressions of planting the Heavens, and laying the foundation of the Earth, are in this place of the Prophet plainly, Allegorical, and are in the very same place declared so to be. First, In the circumstance of time when this work is said to be wrought, namely, at the coming of the Israelites out of Aegypt, when the Heavens and the Earth properly so called, could not be made, plant∣ed, founded, or created. Secondly, By an adjoyned Exposition of the Allegory, I have put my words into thy mouth, and said unto Zion, thou art my people: This was his planting of the Heavens, and laying the foundation of the Earth, even the erection of a Church and Political State amongst the Israelites. 3. It is not to the Prophet; but to the Church that the words are spoken, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are not ut plantes & ut fundes, but ad plantandum, to plant, and ad fundandum, to lay the foundation: and our Author prejudicates his cause, by making use of a Translation to uphold it, which himself knows to be corrupt. 4. There is not then, any similitude between that place of the Prophet, wherein words are used Allegorically, (the Allegory in them being instantly explained;) and this of the Apostle whose discourse is didactical, and the words used in it, proper, and suited to the things intended by him to be expressed. And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God. We may yet further consi∣der the reasons that offer themselves from the Context for the removal of the inter∣pretation suggested.

1. It sinks under its own weakness and absurdity. The Apostle intending to set out the Excellency of the Son of God, affirms that by him the worlds were made; that is, say they, Christ preaching the Gospel converted some to the faith of it, and many more were converted by the Apostles preaching the same Doctrine, whereupon blessed times of Light and Salvation ensued. Who not overpowered with prejudice could once imagine any such sense in these words? especially considering that it is as contrary to the design of the Apostle, as it is to the importance of the words themselves. This is that which Peter calls, mens wresting the Scripture to their own perdition.

2. The Apostle as we observed, writes didactically, plainly expressing the matter whereof he treats, in words usual and proper. To what end then should he use so strained an Allegory in a point of Doctrine, yea, a fundamental Article of the Religion he taught, and that to express what he had immediately in the words foregoing properly expressed; For, by whom he made the worlds, is no more in these mens apprehensions, than, in him hath he spoken in these latter dayes. Nor is this Expression any where used, no not in the most allegorical Prophecies of the Old Testament, to de∣note that which here they would wrest it unto. But making of the world, signifies, making of the World, in the whole Scripture throughout, and nothing else.

3. The making of the worlds here intended, was a thing then past; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he made them, that is, he did so of old; and the same word is used by the LXX. to ex∣press the old Creation. But now that which the Jews called the world to come, or the blessed state of the Church under the Messiah, the Apostle speaks of, as of that which was not yet come; the present worldly State of the Judaical Church yet continuing.

4. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are so rendred, taken absolutely as they are here used, do never in any one place in the Scripture in the Old or New Testament signifie the new Creation, or state of the Church under the Gospel; but the whole world and all things therein contained, they do in this very Epistle, Chap. 11.3.

5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah, he never calls it by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but still with the limitation of, to come, as Chap. 2.5. Chap. 6.5 And where the word is used absolutely as in this place, and Chap. 11.3. it is the whole world that is intended.

6. The Context utterly refuseth this Gloss. The Son in the preceeding words, is said to be made Heir or Lord of all; that is, of all things absolutely and universally, as we have evinced, and is confessed. Unto that Assertion he subjoyns a reason of the equi∣ty of that transcendent Grant made unto him; namely, because by him all things were made, whereunto he adds his upholding, ruling, and disposing of them being so made by him; he upholdeth all things by the word of his power. That between the all things whereof he is Lord, and the all things that he upholds, there should be an interposi∣tion of words of the same importance with them, expressing the Reason of them that go afore, and the foundation of that which follows, knitting both parts together, and yet indeed have a signification in them of things utterly heterogeneous to them, is most unreasonable to imagine.

We have now obtained liberty by removing the entanglements cast in our way, to proceed to the opening of the genuine sense and importance of these words.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by whom; not as an Instrument or an inferiour intermediate created Cause; for then also must he be created by himself, seeing all things that were made, were made by him, Joh. 1.3. but as his own eternal Word, Wisdom and Power▪ Prov. 8.22, 23, 24. Joh. 1.3. The same individual creating act, being the work of Father and Son; whose Power and Wisdom being one and the same individed, so also are the works which outwardly proceed from them. And as the joint-working of Father and Son doth not inferr any other subordination but that of subsistence and order; so the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not of it self intimate the subjection of an instrumental Cause, being used some∣times to express the work of the Father himself, Gal. 1.1.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, created; so the Apostle expresseth that word, Acts 17.24, 26. And the LXX. most commonly, as Gen. 1.1. though sometimes they use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as our Apostle also doth, Chap. 10. He made, created, produced out of nothing, by the things not seen, Chap. 11.3.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that word is constantly rendered by the Greeks. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to hide, or to be hid, kept secret, close, undiscovered. Whence a Virgin is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one not yet come into the publick state of Matrimony; as by the Greeks on the

same account 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one shut up, or a recluse; as the Targumists call an Harlot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a goer abroad, from that description of her, Prov. 7.10, 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, her feet dwell not in her own house; one while she is in the Street, another while abroad. As the Mother of the Family is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the dweller at home, Psalm 68.13. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies the Ages of the world in their succession and duration, which are things secret and hidden; what is past is forgotten, what is to come is unknown; and what is present passing away with∣out much Observation: See Ecclesiastes 1. v. 10.

The world then that is visible and a spectacle in its self, in respect of its continuance and duration is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thing hidden; So that the word denotes the fabrick of the world by a Metonymie of the Adjunct. When the Hebrews would express the world in respect of the substance and matter of the Universe, they do it commonly by a distri∣bution of the whole into its most general and comprehensive parts, as the Heavens, Earth, and Sea, subjoyning, all things contained in them. This the Greeks and Latins from its Order, Frame, and Ornaments call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and mundus, which principally respects that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that beauty and ornament of the Heavens which God made by his Spirit, Job. 26.13. And as it is inhabited by the Sons of men, they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prov. 8.30. The world of the earth; principally, the habitable parts of the Earth. As quickly passing away they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and in respect of its successive duration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word here used.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Plural number; the worlds, so called, Chap. 11.3. by a meer Enal∣lage of number, as some suppose; or with respect to the many Ages of the worlds dura∣tion. But moreover, the Apostle accommodates his expression to the received opinion of the Jews, and their way of expressing themselves about the world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de∣notes the world as to the subsistence of it, and as to its duration; in both these respects, the Jews distributed the world into several parts, calling them so many worlds. R.D. Kimchi on Isa. 6. distributes these worlds into three, on the account of which he sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, holy, was three times repeated by the Seraphims. There are saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, three worlds; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the upper world which is the world of Angels and Spirits; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the world of the Heavens and Stars: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this world below. But in the first respect they generally assign these four (1.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lower world, the depress••d world, the Earth and Air in the several regions of it. (2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the world of Angels, or Ministring Spirits, whom they suppose to inhabit in High Places, where they may supervize the affairs of the Earth. (3.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the world of Spheres; and (4.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the highest world, called by Paul the third Heaven, 2 Cor. 12.2. and by Solomon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Heaven of Heavens, 2 Kings 8.27. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Olam hanneshamoth, the world of Spirits, or souls departed. In respect of duration they assign a fivefold world: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called by Peter, the old world, or the world before the Flood, the world that perished. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the present world, or the state of things under the Judaical Church: 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the world of the coming of the Messiah, or the world to come, as the Apostle calls it, Chap. 2.5. 4.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the world of the Resur∣rection of the dead. And 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the prolonged world, or life eternal; Prin∣cipally with respect to the first distribution, as also unto the duration of the whole world unto the last dispensation mentioned in the second, doth the Apostle here call it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the worlds.

Thus the Apostle having declared the Honour of the Son as Mediator, in that he was made Heir of all, adds thereunto his Excellency in himself from his eternal power and Godhead; which he not only asserts, but gives evidence unto by an Argument from the works of Creation. And to avoid all streightning thoughts of this work, he expresseth it in terms comprehending the whole Creation in that distribution where∣unto it was usually cast by themselves: As John contents not himself by affirming that he made all things, but adds to that Assertion, that without him nothing was made that was made, Joh. 1.3.

And this was of old the common faith of the Judaical Church. That all things were made, and all things disposed by the Word of God, they all confessed. Evident footsteps of this faith abide still in their Targums. For that by the Word of God so often mentioned in them they did not understand the Word of his Power, but an Hy∣postasis in the Divine Nature, is manifest from the Personal Properties which are every where assigned unto it; as the Word of God, did this, said that, thought, went, and the

like; as Psal. 68.17. They affirm that Word, which gave the Law on Mount Sinai, to dwell in the highest heavens. Yea, and they say in Bereschit Rabba, of those words, Gen. 1.2. The Spirit of God moved on the face of the waters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is the Spirit of the King Messiah; by which they cannot deny but that all things were formed. And the Apostle in this expression lets the Hebrews know, that Jesus the Messiah was that Word of God, by whom all things were made. And so the influence of these words into his present Argument is manifest. For the Son, in whom the Father had now spoken to them, and declared the Gospel, being his Eternal Word, by whom the world and all Ages were created, there could be no question of his Authority to alter their ceremonious Worship, which he himself had appointed for a season.

Before we pass to the next Verses, we may mark out those Instructions, which the words passed through afford us in common, as to the abiding interest of all Believers.

The foundation of them is, That the Lord Jesus Christ, who is the great Pro∣phet of his Church under the New Testament, the only Revealer of the Will of the Father, as the Son and Wisdom of God, made the Worlds, and all things contained in them. And therein,

1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God; for he who made all things is God, as the Apostle else-where affirms. And,

2. Unto the Equity of his being made Heir, Lord and Judge of all. No creature can decline the Authority, or wave the Tribunal of him that made them all. And,

3. A stable bottom of Faith, Hope, Contentment and Patience, is administred unto the Saints in all dispensations. He who is their Redeemer, that bought them, hath all that interest in all things wherein they are concerned, that the Sovereign right of Creation can afford unto him; besides that Grant which is made unto him for this very end, that they might be disposed of to his own Glory, in their good and advantage, Isa. 54. v. 4, 5. And,

4. From this Order of things, that Christ as the Eternal Son of God having made the worlds, hath them and all things in them put under his power as Mediator and Head of the Church; we may see what a subserviency to the interest of the Saints of the most High, the whole Creation is laid and disposed in. And,

5. The way of obtaining a sanctified Interest in, and use of the things of the Old Crea∣tion; namely, not to receive them meerly on the general account as made by the Son of God, but on the more especial of their being granted unto him, as Mediator of the Church. And,

6. How men on both these foundations, are to be accountable for their use or abuse of the things of the first Creation.

But besides these particular Instances, there is that which is more general, and which we may a little insist upon from the Context and design of the Apostle in this whole discourse, whose consideration will not again occur unto us; and it is, That God in in∣finite wisdom ordered all things in the first Creation, so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ.

By the Son he made the worlds in the beginning of time, that in the fulness of time he might be the just Heir and Lord of all. The Jews have a saying, that the world was made for the Messiah; which is thus far true, that both it, and all things in it, were made, disposed of, and ordered in their Creation, so as that God might be everlastingly glorified in the work which he was designed unto, and which by him he had to ac∣complish. I shall consider it only in the present instance; namely, that by the Son he made the worlds, that he might be the proper Heir and Lord of them: of which latter we shall treat more particularly on the ensuing words.

This was declared of Old, where he was spoken of as the Wisdom of God, by whom he wrought in the Creation and Production of all things, Prov. 8.22, 23, 24, 25, 26, 27, 28, 29, 30. This Son, or Wisdom of God, declares at large, 1. His Coexistence with his Father from Eternity, before all, or any of the visible or invisible Creation were by his Power brought forth, v. 22, 23, and so onward. And then sets forth the Infi∣nite, Eternal and Ineffable Delight, that was between him and his Father, both before, and also in the work of Creation, v. 30. Farther, he declares his presence and co-operation with him in the whole work of making the world, and the several parts of it, v. 27, 28, 29, 30. which in other, places is expressed as here by the Apostle, that God by

him made the worlds. After which he declares the End of all this Dispensation, namely, that he might rejoyce in the habitable parts of the earth, and his delight be with the sons of men; to whom therefore he calls to hearken unto him, that they may be blessed, v. 31. to the end of the chapter; that is, that he might be meet to accomplish the work of their Redemption, and bring them to Blessedness, to the Glory of the Grace of God; which work his heart was set upon, and which he greatly delighted in, Psal. 40.6, 7, 8.

Hence the Apostle John, in the beginning of his Gospel, brings both the Creations together; the first by the Eternal Word, absolutely; the other by him as incarnate, that the Suitableness and Correspondency of all things in them, might be evident. The Word was with God, saith he, in the beginning, and all things were made by him, and without him was not any thing made that was made, v. 1, 2, 3. But what was this unto the Go∣spel that he undertook to declare? Yes, very much; for it appears from hence, that when this Word was made flesh, and came and dwelt among us, v. 14. that he came into the world that was made by him, though it knew him not, v. 10. he came but to his own, what ever were the entertainment that he receeived, v. 11. For this End then God made all things by him, that when he came to change and renew all things, he might have good right and title so to do, seeing he undertook to deal with, or about, no more but what he had originally made.

The Holy and Blessed Trinity could have so ordered the work of Creation, as that it should not immediately, eminently, and signally have been the work of the Son, of the Eternal Word. But there was a farther design upon the world to be accomplished by him, and therefore the work was signally to be his; that is, as to immediate Operation, though as to Authority and Order it peculiarly belonged to the Father; and to the Spirit as to Disposition and Ornament, Gen. 1.2. Job 26.13.

This, I say, was done, for the End mentioned by the Apostle, Ephes. 1.10. All things at first were made by him; that when they were lost, ruined, scattered, they might again in the appointed season be gathered together into one head in him; of which place more at large else-where.

And this mysterie of the Wisdom of God, the Apostle at large unfoldeth, Col. 1.15, 16, 17, 18, 19. Speaking of the Son by whom we have Redemption, he informs us, that in himself and his own nature, he is the Image of the invisible God; that is, of God the Father, who until then had alone been clearly revealed unto them; and that in respect of other things he is the first-born of every creature, or as he terms himself, Rev. 3.14. the Beginning of the creation of God; that is, he who is before all creatures, and gave Be∣ginning to the Creation of God. For so expresly the Apostle explains himself in the next verses. By him all things were created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him: and he is before all things, and by him all things consist. But this is not the full design of the Apostle. He declares not only that All things were made by him, but also that All things were made for him, v. 16. so made for him, that he might be the Head of the Body the Church; that is, that he might be the fountain, head, spring, and ori∣ginal of the new Creation, as he had been of the Old. So the Apostle declares in the next words, Who is the beginning, the first-born from the dead. As he was the Beginning, and the First-b••rn of every creature in the old Creation, so he is the Beginning and First-born from the dead; that is, the Original and Cause of the whole new Creation. And hereunto he subjoyns the End and design of God in this whole mysterious work, which was, that the Son might have the preheminence in all things; as he had in and over the works of the old Creation, seeing they were all made by him, and all consist in him; so also he hath over the New on the same account, being the Beginning and First-born of them. The Apostle in these words gives us the whole of what we in∣tend, namely, that the making of the worlds, and of all things in them, in the first Creation by the Son, was peculiarly subservient to the Glory of the Grace of God, in the Reparation and Renovation of all things by him as incarnate.

It is not for us to enquire much into, or after the reason of this Oeconomy and Dis∣pensation; we cannot by searching find out God, we cannot find out the Almighty unto perfection, Job 11.7. It may suffice us, that he disposeth of all things according to the counsel of his own will, Ephes. 1.12. This Antecedently unto the consideration of the Ef∣fects of it, we cannot, we may not search into, Deut. 29.29. What are the Effects and Consequences of his infinitely holy wise Counsel, wherein his Glory shines forth unto his Creatures, those we may consider and contemplate on, and rejoyce in the light that

they will afford us, into the treasures of these counsels themselves.

Now herein we see, first, that it was the Eternal Design of God, that the whole Cre∣ation should be put in subjection unto the Word incarnate, whereof the Apostle also treats in the second Chapter of this Epistle. God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should con∣fess that Jesus Christ is Lord, to the glory of God the Father, Phil. 2.9, 10, 11. God hath put all things in subjection unto him, not only the things peculiarly redeemed by him, but all things what ever, as we shall shew in the next words of our Epistle. See 1 Cor. 15, 24. Heb. 2.8. Rom. 14.11. Hence John saw every creature which is in heaven and earth, and under the earth, and such as are in the sea, even all that are in them, ascribing blessing, and honour, and glory, and power unto the Lamb for ever and ever, Rev. 5.13. that is, owning and avowing their Duty, Obedience and Subjection unto him. This being designed of God in the Eternal Counsel of his Will, before the world was, 1 Pet. 1.2. Tit. 1.2. He prepared and made way for it in the Creation of all things by him; so that his Title and right to be the Ruler and Lord of all Angels and Men, the whole Creation, in and of Heaven and Earth, might be laid in this great and blessed foundation, that he made them all.

Again, God designed from Eternity, that his great and everlasting Glory should arise from the new Creation, and the work thereof. Herein hath he ordered all things to the praise of the glory of his grace, Ephes. 1.6. And this praise will he inhabit for ever. It is true, the works of the old Creation did set forth the glory of God, Psal. 19.1. they manifested his eternal power and Godhead, Rom. 1.20. But God had not resolved, ul∣timately to commit the manifestation of his glory unto those works, though very glo∣rious; and therefore did he suffer sin to enter into the world, which stained the beauty of it, and brought it wholly under the curse. But he never suffered spot nor stain to come upon the work of the new Creation, Ephes. 5.6. nothing that might defeat, eclipse, or impair the glory that he intended to exalt himself in thereby. Yet God hath so ultimately laid up his glory in the new Creation, as that he will not lose any thing of that, which also is due unto him from the Old: but yet he will not receive it immediately from thence neither; but as it is put over into a subserviency unto the work of the New. Now God ordered all things so, as that this might be effected without force, coaction, or wresting of the Creation, or putting it besides its own or∣der. And is there any thing more genuine, natural and proper, than that the world should come into subjection unto him, by whom it was made, although there be some alteration in its state and condition, as to outward dispensation, in his being made Man? And this I take to be the meaning of that discourse of the Apostle about the bondage and liberty of the creature, which we have, Rom. 8.19, 20, 21, 22. The Apostle tells us, that the Creature it self had an expectation, and desire after the Manifestation of the Sons of God, or the bringing forth of the Kingdom of Christ in Glory and Power, v. 19. and gives this reason for it, because it is brought into a condition of vanity, cor∣ruption and bondage; wherein it did, as it were, unwillingly abide, and groaned to be delivered from it; that is, by the entrance of sin, the Creation was brought into that condition, as wherein it could not answer the end for which it was made and erected; namely, to declare the glory of God, that he might be worshipped and honoured as God; but was, as it were, left, especially in the Earth, and the Inhabitants of it, to be a stage for men to act their enmity against God upon, and a means for the fulfilling and satisfaction of their filthy lusts. This state being unsuitable unto its primitive con∣stitution, preternatural, occasional, and forced, it is said to dislike it, to groan under it, to hope for Deliverance; doing that in what it is, by its nature, which it would do vo∣luntarily were it endowed with a rational understanding. But, saith the Apostle, there is a better condition for this Creation; which whilst it was afar of, it put out its head after and unto. What is this better state? Why the glorious liberty of the Sons of God; that is, the new state and condition that all things are restored unto, in order unto the glory of God, by Jesus Christ. The Creation hath, as it were, a natural propensity, yea, a longing to come into a subjection unto Christ, as that which retrieves and frees it from the Vanity, Bondage and Corruption that it was cast into, when put out of its first Order by sin. And this ariseth from that plot and design which God first laid in the Creation of all things; that they being made by the Son, should naturally and wil∣lingly, as it were, give up themselves unto Obedience unto him, when he should take the Rule of them upon the new account of his Mediation.

Thirdly, God would hereby instruct us, both in the Ʋse that we are to make of his creatures, and the improvement that we are to make of the work of the Creation unto his glory. For the first, it is his Will that we should not use any thing as meerly made and created by him, though originally for that purpose; seeing as they are so left, they are under the curse, and so impure and unclean unto them that use them, Tit. 1.15. But he would have us to look upon them, and receive them as they are given over unto Christ. For the Apostle in his Application of the eighth Psalm unto the Lord Christ, chap. 2.6, 7, 8. manifests, that even the beasts of the field, on which we live, are passed over in a peculiar manner unto his Dominion. And he lays our interest in their use as to a clear, profitable, and sanctified way of it, in the new state of things brought in by Christ. 1 Tim. 4.4, 5. Every creature of God is good, and nothing to be re∣fused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer. The word of promise confirmed in Christ, called on by the Spirit, given by Christ in prayer, gives a sanctified use of the creatures. This God instructs us in, namely to look for a profitable sanctified Ʋse of the creatures in Christ, in that himself ordered them in the very first Creation, to fall at length naturally under his Rule and Dominion, mak∣ing them all by him. And hereby also we are instructed how to learn the glory of God from them. The whole mystery of laying the works of the old Creation in a subserviency unto the New, being hidden from many Ages and Generations, from the foundation of the world men did by the Effects and works which they saw, conclude, that there was an Eternal Power and Infinite Wisdom, whereby they were produced. But whereas there is but a two-fold holy use of the works of the Creation, the one suited unto the state of Innocency, and the moral natural Worship of God therein, which they had lost; the other, to the state of Grace, and the Worship of God in that, which they had not attained, the world and the inhabitants thereof being otherwise involved in the Curse and Darkness wherewith it was attended, exercised themselves in fruitless speculations about them, (foolish imaginations, as the Apostle calls them) and glorified not God in any due manner, Rom. 1.21. Neither do, nor can men unto this day make any better improvement of their contemplation on the Works of Creation, who are unac∣quainted with the Recapitulation of all things in Christ, and the Beauty of it; in that all things at first were made by him. But when men shall by faith perceive and con∣sider, that the Production of all things owes it self, in its first original, unto the Son of God, in that by him the world was made, and that unto this End and Purpose, that he being afterwards Incarnate for our Redemption, they might all be put into sub∣jection unto him, they cannot but be ravished with the Admiration of the Power, Wis∣dom, Goodness, and Love of God, in this holy, wise, beautiful disposition of all his works and ways. And this is the very subject of the Eighth Psalm. The Psalmist considers the Excellency and Glory of God in the Creation of all things, instancing in the most glorious and eminent parts of it. But doth he do this absolutely, as they are such? doth he rest there? No, but proceeds to manifest the cause of his Admiration, in that God did of old design, and would at length actually put, all these things into sub∣jection unto the Man Christ Jesus; as the Apostle expounds his meaning, chap. 2. which causeth him to renew his Admiration and praise, v. 9. that is, to glorifie God, as God, and to be thankful; which yet Paul declared that they were not, who considered the works of God only absolutely, with reference to their first Original from infinite Power and Wisdom.

But against what we have been discoursing, it may be objected, that God in the Creation of all things suited them perfectly and absolutely unto a state of Innocency and Holiness, without any respect unto the entrance of sin, and the curse that ensued, which gave Occasion to that infinitely wise and holy work of the Mediation of Christ, and the Restoration of all things by him; so that they could not be laid in such a subserviency and Order, one to the other, as is pretended: though the former might be afterwards traduced, and translated into the use of the other. But,

1. What is clearly testified unto in the Scripture, as that truth is, which we have in∣sisted on, is not to be called into question, because we cannot understand the Order and method of things in the hidden Counsels of God. Such knowledge is too wonderful for us. Neither do we benefit our selves much by inquiring into that which we cannot comprehend. It is enough for us, that we hold fast revealed things, that we may know and do the will of God; but secret things belong to him; and to him are they to be left.

2. The Scripture testifieth, that Known unto God are all his works from the foundation

of the world, Acts 15.18. Not only all those, which at first he wrought, but also all that ever he would so do. The Idea and System of them was all in his Holy Mind from Eternity. Now though in their creation and production they are all singly suited and fitted, to the time and season wherein they are brought forth and made, yet as they lye all together in the Mind, Will, and Purpose of God, they have a Relation one to another, from the first to the last. There is an Harmony and correspondency between them all; they lye all in a blessed subserviency in themselves, and in their respect un∣to one another, unto the Promotion of the Glory of God. And therefore though in the Creation of all things, that work was suited unto the state and condition wherein they were created, that is, of Innocency and Holiness; yet this hinders not, but that God might and did so order them, that they might have a respect unto that future work of his in their Restauration by Christ, which was then no less known unto him, than that which was perfectly wrought.

3. The most reasonable and best intelligible Way of declaring the Order of Gods De∣crees, is that which casts them under the two general heads, which all rational Agents respect in their Purposes and Operations; namely, of the last End, and the means con∣ducing thereunto. Now the utmost End of God in all his wayes towards the Sons of men, being the Manifestation of his own Glory by the way of Mercy and Justice, what ever tendeth thereunto, is all jointly to be looked on, as one entire means tending un∣to that End and purpose. The works therefore of the Old and New Creation being of this sort and nature, one joint and general means for the compassing of the fore∣mentioned end, nothing can hinder but that they may have that respect to each other, which before we have declared.

Notes

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