Verse V.

*THe first words of the fifth Verse, 〈 in non-Latin alphabet 〉, for, declare that the Apostle is in the pursuit of his former Argument. 〈 in non-Latin alphabet 〉, for; doth not alwayes intimate the Intro∣duction of a Reason in the confirmation of what is past; but sometimes a Progressi∣on unto somewhat else in the like kind with that which precedeth, and so hath not respect unto any especial words or sayings before going, but unto the whole mat∣ter in hand, especially that which doth ensue: as nam also is used in Latin; nam quis te juvenum confidentissime, nostras jussit adire domos. A new Argument therefore to the same purpose with that before, is intimated by this particle, For.

The whole Verse contains an Assertion laid down in a negative Proposition, the Assumption of the Apostles Argument, or the proof of it supposed in a pro-syllogism, consisting in the ensuing Testimony with his Explication of it. And it is to this purpose. The World to come is not made subject unto Angels; but it was made sub∣ject to Jesus, and therefore he is exalted above them. This he proves from the Testimony of the Psalmist, to this purpose; All things were made subject to man, who for a little while was made lower than Angels; but this man was Jesus; and this As∣sumption he proves from the Event: First, On the part of man absolutely considered; we see that all things were not made subject unto him; therefore he cannot be intended. Secondly, On the part of Jesus; All things in the event agree unto him: First, He Page  195 was made for a little while lower than the Angels; which he shews the reason of, and thence takes occasion to discourse of his Death and Sufferings, according to the me∣thod before declared; and then, he was crowned with Glory and Dignity, all things be∣ing made subject unto him; from all which it appears, that it is he, and not Angels, unto whom the world to come is put in subjection. This is the series of the Apostles Discourse, wherein are many things difficult and hard to be understood, which must be particularly considered.

The first Verse, as was said, layes down the principal Assertion in a Negative Proposi∣tion. The world to come is not made subject unto Angels. One Proof hereof is included in the words themselves. For that Expression, he hath not put in subjection; is the same with our Apostle, as, it is no where written or recorded in the Scripture; There is no Testi∣mony of it. God is no where said to have done it, See Chap. 1.5. with the Exposi∣tion of it. And these Negative Arguments from the Authority of the Old Testament, He esteemed in this matter, cogent and sufficient.

In the Proposition it self, (1.) The Subject of it, the World to come, with (2.) Its limitation, whereof we treat; and (3.) The Praedicate, negatively expressed, is not put in subjection to Angels, are to be considered.

The Subject of the Proposition is, the World to come: 〈 in non-Latin alphabet 〉. The New Heavens and New Earth (〈 in non-Latin alphabet 〉,) which God promised to create, Isa. 65.17. Chap. 66.22. which refers unto 〈 in non-Latin alphabet 〉, the dayes of the Messiah. The latter Jews sometimes call it, 〈 in non-Latin alphabet 〉, the future world; though usually by that ex∣pression, they intend the World of future bliss. But the world here intended is no other but the promised state of the Church under the Gospel. This with the Wor∣ship of God therein, with especial Relation unto the Messiah, the Author and Mediator of it, administring its heavenly things before the Throne of Grace, thereby rendring it spiritual and heavenly, and diverse from the state of the Worship of the Old Testa∣ment which was worldly and carnal, was the World to come, that the Jews looked for, and which in this place is intended by the Apostle. This we must farther confirm, as the foundation of the ensuing Exposition. That this then is the intendment of the Apostle; appeareth,

First, From the limitation annexed; 〈 in non-Latin alphabet 〉, concerning which we treat. This is the world whereof he treats with the Hebrews in this Epistle; namely, the Gospel-State of the Church; the Worship whereof he had in the words immediately fore∣going pressed them unto the observation of: And not only so, but described it also, by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed. And the mention of them, in the words directly preceding, is that description of the World to come, which the Apostle in these words refers unto, concerning which we speak. And the Tradition of this New World, or the Restauration of all things un∣der the Messiah, was one of the principal Reports of Truth received among the Jews, which the Apostle presseth them withall.

Some suppose that 〈 in non-Latin alphabet 〉, we speak, is put for 〈 in non-Latin alphabet 〉, we have spoken, and would have it refer unto Ch. 1.6. But what the Apostle there intendeth by the World, we have sufficiently evinced and declared. The World there by an usual Synechdoche is put for the habitable earth; the 〈 in non-Latin alphabet 〉, which the Son of God made and came un∣to, John 1.11. Here a certain state and condition of things in the world, about which he treated with the Hebrews, is intended.

Besides they who would thus change the word, (Grotius, Crellius, Schlictingius) by the world, Chap. 1.6. understand Heaven it self, the state of Glory, which is not here insisted on by the Apostle: For,

Secondly, He treats of that which was already done in the crowning of Jesus with Glory and Honor, as the words following do manifest. This crowning of him was upon his Ascension, as we have before proved at large. Then, was not the state of Glory made sub∣ject unto him, because it was not then, nor is yet in being. And therefore they who turn, we speak, into, we have before spoken, are forced also to pervert the following words, and to interpret; he hath made all things subject unto him, he hath purposed or decreed so to do; both without cause or reason. The World whereof the Apostle treats was immedi∣ately made subject to Jesus; that is, the Church of the New Testament, when God anointed him King upon his holy Hill of Sion; and therefore in the Psalm is there men∣tion made of those other parts of the Creation to be joyned in this subjection, that have no Relation unto Heaven.

Thirdly, The Apostle doth not treat directly any where in this Epistle concerning Page  196 Heaven, or the world of the blessed to come; he frequently indeed mentions Hea∣ven, not absolutely, but as it belongs unto the Gospel world, as being the place of the constant residence of the High Priest of the Church, and wherein also the Worship of it is through faith celebrated.

Fourthly, The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state; for what ever power Angels might have in and over things formerly, this World to come, saith he, is not made subject unto them. Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship, but that of the Gospel, as we shall find in the progress of the Epistle, which is therefore necessarily here intended.

Fifthly, If by the World to come, the eternal blessed state of Glory be designed, to begin at or after the general Judgment; then here is a promise, that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator; but this is directly contrary unto what is else-where revealed by the same Apostle, concerning the trans∣actions between the Father and the Son as Mediator at that day, 1 Cor. 15.28. And when all shall be subdued unto him, then shall the Son also himself be subject unto him who put all things under him, that God may be all in all. Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator, but only the order of all things unto Eternity in their subjection unto God by Christ, yet they are plainly exclusive of the grant of a new Power or Authority unto him, or of a-new making subject of all things unto him. Adde unto all this, that the Apostle proves the subjection of this world unto the Lord Christ, and not unto Angels, by a testimony expressing directly the present things of this world, antecedent unto the day of Judgment. From what hath been discoursed we conclude, that the World to come here expressed, is the State and Worship of the Church under the Messiah, called so by the Apostle according to the usual appellation which then it had obtained among the Jews, and allowed by him until the Mosaical Church-state was utterly removed. And he afterwards declares how this comprized Heaven it self also, because of the Residence of our High Priest in the Holiest not made with hands, and the continual admission of the Worshippers unto the Throne of Grace. This is the subject of the Apostles Proposition, that concerning which he treats.

Concerning this World the Apostle first declares negatively, that it is not made subject unto Angels. The subjecting of this World to come unto any is such a disposal of it, as that he or they unto whom it is put in subjection, should, as the Lord of it, erect in∣stitute or set it up, rule and dispose of it being erected, and judge or reward it in the end of its course and time. This is denied concerning Angels, and the denial proved tacitly, because no such thing is testified in the Scripture. And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old, as some think; or rather proceeds in his design of exalting the Lord Jesus above them, and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses. For he seems to grant that the old Church and Worship were in a sort made subject unto Angels; this of the World to come being solely and immediately in his power, who in all things was to have the preeminence. And this will farther appear, if we consider the instances before mentioned, wherein the subjection of this World to come unto any doth consist.

First, It was not put in subjection unto Angels in its Erection or Institution. That work was not committed unto them, as the Apostle declares in the entrance of this Epistle. They did not reveal the Will of God concerning it, nor were intrusted with Authority to erect it. Some of them indeed were employed in messages about its preparatory work, but they were not employed either to reveal the mysteries of it wherewith they were unacquainted, nor authoritatively in the Name of God to erect it. For the Wisdom of God in the nature and mystery of this work they knew not, but by the effects in the work it self, Ephes. 3.9, 10. which they looked and enquired into, to learn and admire, 1 Pet. 1.12. and therefore could not be intrusted with autho∣rity for its Revelation, and the building of the Church thereon. But things were otherwise of old. The Law, which was the foundation of the Judaical Church-state, was given by the Disposition of Angels, Acts 7.53. Gal. 3.19. And our Apostle here calls it the Word spoken by Angels. They were therefore intrusted by God to give the Law and the Ordinances of it unto the people in his Name and Authority, which being the foundation of the Mosaical Church-state, it was so far put in subjection unto them.

Page  197Secondly, It is not put in subjection unto Angels, as to the Rule and disposal of it being erected. Their Office in this world is a Ministery, chap. 1.13. not a Rule or Do∣minion. Rule in or over the Church they have none, but are brought into a co∣ordination of service with them that have the testimony of Jesus, Rev. 19.10. chap. 22.9. being equally with us subjected unto him, in whom they and we are gathered into one head, Ephes. 1.10. And from their ministerial presence in the Congregations of Be∣lievers, doth our Apostle press women unto modesty and sobriety in their habit and de∣portment, 1 Cor. 11.10. And the Church of old had an apprehension of this truth, of the presence of an Angel or Angels in their Assemblies, but so as to preside in them. Hence is that caution relating to the Worship of God, Eccles. 5.5, 6. Better it is that thou shouldst not vow, than thou shouldest vow and not pay; suffer not thy mouth to cause thy flesh to sin, neither say thou before the Angel that it was an errour; why should God be angry at thy voice and destroy the work of thine hands. By vowing and not paying, a man brought upon his flesh, that is, himself and his posterity, a guilt not to be taken away with ex∣cuses of haste or precipitation made unto the Angel presiding in their Worship, to take an account of its due performance. It is true, the absolute sovereign power over the Church of old, was in the Son of God alone; but an especial immediate power over it was committed unto Angels. And hence was the Name of 〈 in non-Latin alphabet 〉, God, Judge, Mighty One, communicated unto them, namely from their Authority over the Church, that Name expressing the Authority of God, when unto him ascribed. And because of this, their acting in the Name, and representing the Authority of God, the Saints of old had an apprehension, that upon their seeing of an Angel they should die, from that saying of God, that none should see his face and live, Exod. 33.20 So Manoah expresly, Judg. 13.22. He knew that it was an Angel which appeared unto him, and yet says to his wife, We shall surely die because we have seen 〈 in non-Latin alphabet 〉, an Angel, vested with the Authority of God. And hence it is not unlikely, but that there might be a respect or Worship due unto the Angels under the Old Testament, which themselves declare not to be meet for them under the New, Rev. 19. not that they are degraded from any Excellency or Priviledge which before they enjoyed, but that the Worshippers under the New Testament, through their Relation unto Christ, and the Exaltation of their nature in his Person, are delivered from that under-age estate, wherein they differed not from servants, Gal. 4.1. and are advanced into an equality of liberty with the Angels themselves, Heb. 12.24, 25. Ephes. 1.10 chap. 3.14, 15. As amongst men there may be a respect due from an inferiour to a superiour, which may cease when he is advanced into the same condition with the other, though the superiour be not at all abased. And to this day the Jews contend that Angels are to be adored with some kind of Adoration, though they expresly deny that they are to be invocated or prayed unto. Furthermore about their Power and Authority in the disposal of the outward concernments of the Church of old, much more might be declared from the Visions of Zechary and Daniel, with their works in the two great typical deliverances of it from Aegypt and Babylon. But we must not here insist on particulars.

Thirdly, as to the power of judging and rewarding at the last day, it is openly ma∣nifest, that God hath not put this world to come in subjection unto Angels, but unto Jesus alone.

This then is the main Proposition that the Apostle proceeds upon in his present Ar∣gument. The most glorious effect of the Wisdom Power and Grace of God, and that wherein all our spiritual concernments here are enwrapped, consists in that blessed Church state, with the eternal consequences of it, which having been promised from the foundation of the world, was now to be erected in the days of the Messiah. That you may, saith he, no more cleave unto your old institutions, because given out unto you by Angels, nor hearken after such works of wonder and terrour as attended their Dis∣position of the Law in the Wilderness, consider that this world, so long expected and desired, this blessed estate, is not on any account made subject unto Angels, or committed unto their disposal; the Honour thereof being entirely reserved for another.

Having thus fixed the true and proper sense of this verse, we may stop here a little to consult the Observations that it offers for our own instruction. Many things in par∣ticular might be hence educed; but I shall insist on one only, which is comprehensive of the design of the Apostle, and it is, That

This is the great priviledge of the Church of the Gospel, that in the things of the Worship of God, it is made subject unto, and immediately depends upon the Lord Jesus Christ, and not any other, Angels or Men.

Page  198That this is the priviledge thereof, and that it is a great and blessed priviledge, will both appear in our consideration of what it is, and wherein it doth consist. And among many other things, these ensuing are contained therein.

1. That the Lord Christ is our Head. So it was promised of old, that their King should pass before them, and the Lord on the head of them, Mic. 2.13. He shall be their King Head and Ruler. God hath now gathered all things, all the things of his Church, into an Head in Christ, Ephes. 1.10. They were all scattered and disordered by sin, but are now all recollected and brought into order under one Head. Him hath he given to be Head over all things unto the Church, verse 22. The whole Sovereignty over all the whole Creation that is committed unto him, is only for this end, that he may be the more perfect and glorious Head to the Church. He is that Head on which the whole body hath its orderly and regular dependance, Ephes. 4.15, 16. The head of the body the Church, Col. 1.18. The head of every man, that is of every believer, 1 Cor. 11.3. Ephes. 5.23. And this is every where proposed both as our great Honour, and our great Advantage. To be united unto him, subjected unto him as our Head, gives us both honour and safety. What greater honour can we have, than to be free-men of that Corporation whereof he is the Head, than to be subjects of his Kingdom? What greater safety than to be united unto him ins•parably, who is in Glory, invested with all Power and Authority over the whole Creation of God, every thing that may do us good or evil.

2. That he is our only Head. The Church is so put in subjection unto the Lord Christ, as not to be subject unto any other. It is true, the Members of the Church, as men on the earth have other Relations, in respect whereof they are, or may be subject one to another; Children unto Parents, Servants unto Masters, People unto Rulers; but as they are Members of the Church, they are subject unto Christ and none other: If any other were or might be an Head unto them, they must be Angels or men. As for Angels, we have it here plainly testified, that the Church is not made subject in any thing unto them. And amongst men, the Apostles of all others might seem to lay the justest claim to this Priviledge and Honor. But they openly disclaim any pretence thereunto. So doth Paul, 2 Cor. 1.24. We have no Dominion, Rule, Lordship, Headship, over your faith, any thing that concerns your obedience to God, and your Worship, but are helpers of your joy. And again saith he, We preach not our selves but Jesus Christ, the L•rd, the only Lord, and our selves your servants for Jesus sake, 2 Cor. 4.5. And Peter as it should seem, fore∣seeing that some who should come after would pretend unto such Preheminence, warns the Elders that they should not think themselves Lords over Gods heritage, 1 Pet. 5.3. And this they did in pursuit of the instructions and charge which their Lord and Master gave them, Matth. 23.25, 26, 27. where he warns them, that they should neither think of Dignity nor Dominion over the Church, but apply themselves with all Humility unto the service of it; for which he else-where addes his reason, namely that all his Disciples have one Lord and Master, and no more, Joh. 13.13. Matth. 23.9, 10. And it is a woful confusion that the Papists run themselves into in this matter. For first, they put the whole Church into subjection unto a man, whom they call the Pope, the common Father and Master of Christians, the Head of the Church; and then subject both him and it unto Angels, in the Adoration and Invocation of them, the greatest subjection possible; when the Scripture assigneth one only Head of the Church expresly, even the Lord Jesus, and fully declares that it is not put in subjection unto Angels at all. But to pass them by, the Lord Christ is not only thus the only Head in general unto the whole Church, but also unto every individual Believer in the Church; The Head of every man is Christ, 1 Cor. 11.3. He is so to every believer respectively and severally; and that in both those senses wherein he is an Head, that is according to the natural and metaphorical use of the word: For,

1. He is the only Head of Vital Influence to the whole Church, and every member thereof. As from the natural Head all influences of life, for subsistence, motion, acting, guidance and direction are communicated unto the whole body, and to every member thereof: so from the Lord Christ alone, as he is the spiritually vital Head of the Church, in whom are the springs of life and all quickning grace, there are com∣municated unto the whole Church, and every believer therein, both the first quick∣ning vital principle of life it self, and all succeeding supplies and influences of grace, for the enlivening, strengthning, acting, guiding and directing of them. This himself declares by comparing the Relations of all believers unto him, unto that of branches unto the Vine, Joh. 15.2, 4. which have no life but by vertue of their union unto the Page  199 Vine, nor sap for fruitfulness but what is derived therefrom, which he teacheth ex∣presly, verse 5. Without me, saith he, ye can do nothing. And this the Apostle lively sets out unto us, in the similitude of the natural body, Col. 2.19. And this placing of all fulness in the Lord Christ, as the Head of the Church, that thence the whole and every member of it might derive needful supplies to themselves, is fully taught us in the Gospel. Hence the Church is called the fulness of Christ, Ephes. 1.2, 3. or that where∣unto Christ communicates of his All-fulness of Grace, until it comes unto the measure or degree of growth and perfection, which he hath graciously assigned unto it. And none I suppose will contend, but that the Lord Christ is the alone and only Head of the Church in this sense. It hath not a spiritual dependance on any other for grace. There is indeed I know not what monster lies in the Opinion of them, who take upon themselves to confer grace unto others by vertue of such things as they do unto them, or for them; but this we do not now consider. If any man think he may have grace from any but Christ alone, be they Angels or men, let him turn himself unto them, but withall know assuredly, that he forsakes the Fountain of living waters for broken cisterns, which will yield him no relief.

2. He is the only Head of Rule and Government unto the whole Church, and every member thereof. This Rule or Government of the Church concerneth all that Obedi∣ence which it yields unto God in his Worship. And unto an Head herein it is re∣quired, that he give perfect Rules and Laws for all things necessarily belonging thereunto, and to take care that they be observed. And here a great contest ariseth in the world. The Papists in behalf of their Pope and others under him, contend to be sharers with the Lord Christ in this his Headship; and fain they would perswade us, that he himself hath appointed that so it should be. The Scripture tells us, that he was faithful in the whole house of God, as was Moses, and that as a Lord over his own house, to erect, rule, and establish it; and himself when he gives commission unto his Apostles, bids them to teach men to do and observe all that he had commanded them: And accordingly they tell us, that they delivered unto us what they received from the Lord; and command us not to be wise above what is written. But I know not how it is come to pass, that these men think, that the Lord Christ is not a compleat Head in this matter, that he hath not instituted all Rules and Laws that are needful and conve∣nient for the right discharge of the Worship of God, and Obedience of the Church therein; at least that somewhat may be added unto what he hath appointed, that may be much to the advantage of the Church. And this they take to be their work, by vertue of I know not what unsealed warrant, unwritten commission. But to adde any thing in the Worship of God unto the Laws of the Church, is to exercise Authority over it, dominion over its faith; and to pretend that this world to come, this blessed Gospel Church-state is put in subjection unto them, although it be not so to Angels. A vain and proud pretence, as at the last day it will appear. But you will say, Christ gives his Laws only unto his whole Church, and not to individual believers, who receive them from the Church, and so he is not an immediate Head unto every one in particular. I answer, That the Lord Christ commits his Laws unto the Churches ministery to teach them unto believers; but his own Authority immediately affects the soul and conscience of every believer. He that subjects himself aright unto them, doth it not upon the authority of the Church by whom they are taught and declared, but upon the au∣thority of Christ by whom they are given and enacted.

3. It appears from hence, that as he is our only Head, so he is our immediate Head. We have our immediate dependance upon him, and our immediate access unto him. He hath indeed appointed means for the communicating of his grace unto us, and for the exercising of his Rule and Authority over us. Such are all his Ordinances with the Offices and Officers that he hath appointed in his Church; the first whereof he requires us to be constant in the use of, the latter he requires our obedience and sub∣mission unto. But these belong only unto the way of our dependance, and hinder not but that our dependance is immediate on himself, he being the immediate Object of our Faith and Love. The soul of a believer rests not in any of these things, but only makes use of them to confirm his faith in subjection unto Christ. For all these things are ours; it is appointed for our use, and we are Christs, as he is Gods, 1 Cor. 3.21, 22, 23. And so have we our immediate access unto him, and not as some foolishly imagine by Saints and Angels, and by him to God, even to the Throne of Grace.

4. This priviledge is greatly augmented, in that the Church being made subject unto Christ alone, and cast into a dependance upon him, he will assuredly take care of Page  200 all its concernments, seeing unto him only doth it betake it self. The Church made it of old part of her plea, that she was as one fatherless, Hos. 14.3. that is every way helpless, that had none to relieve or succour her. And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people, because there was no man that appeared for their help, no Intercessor to interpose for them, Isa. 59.16. Now God having placed the Church in this condition, as to be oft-times altogether Or∣phans in this world, to have none to give them the least countenance or assistance, and the Church it self chusing this condition, to renounce all hopes and expectations from any else beside, betaking it self unto the Power Grace and Faithfulness of the Lord Christ alone, it cannot as it were but be a great Obligation upon him to take care of it, and to provide for it at all times. They are members of his Body, and he alone is their Head; they are Subjects of his Kingdom, and he alone is their King; they are Children and Servants in his Family, and he alone is their Father Lord and Master; and can he forget them, can he disregard them? Had they been committed to the care of men, it may be some of them would have fought and contended for them; though their faithfulness is always to be suspected, and their strength is a thing of nought: Had they been put into subjection unto Angels, they would have watched for their good; though their Wisdom and Ability be both finite and limited, so that they could never have secured their safety; and shall not the Lord Jesus Christ, now they are made his special care, as his Power and Faithfulness is infinitely above those of any mee• creature, excel them also in care and watchfulness for our good? And all these things do sufficiently set out the Greatness of that priviledge of the Church which we insist upon. And there are two things that make this Lib•rty and Exaltation of the Church necessary and reasonable.

1. That God having exalted our nature in the Person of his Son, into a condition of Honour and Glory, so as to be worshipped and adored by all the Angels of Heaven, it was not meet nor convenient that it should in our persons, when united unto Christ as our Head, be made subject unto them. God would not allow, that whereas there is the strictest union between the Head and the Members, there should be such an interposition between them, as that the Angels should depend on their Head, and the Members should depend on Angels; which indeed would utterly destroy the Union and immediate entercourse that is and ought to be between them.

2. God is pleased by Jesus Christ to take us into an holy communion with himself, without any other medium or means of communication, but only that of our nature, personally and inseparably united unto his own Nature in his Son. And this also our subjection unto Angels is inconsistent withall. This order of dependance the Apostle declares, 1 Cor. 3.22, 23. All things are yours, and you are Christs, and Christ is Gods. As there is no interposition between God and Christ, no more is there between Christ and us; and in and by him alone do we relate unto God himself. And this should teach us,

1. The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and Angels, that we might serve him, and live unto him. He hath taken us to be his peculiar ones, his lot and portion, from whom he expects all his Reverence of Glory out of this world. And he hath left us no pre∣tence, no excuse for the neglect of any duties of obedience that he requireth of us. We cannot plead that we had other work to do, other Lords and Masters to serve; he hath set us free from them all, that we might be his. If a King take a servant into his family, and thereby free and discharge him from being liable unto any other duty or service what ever; may he not justly expect that such a one will be diligent in the observation of all his commands; especially considering also the Honour and Advan∣tage that he hath by being taken near unto his person, employed in his affairs; And shall not God much more expect the like from us, considering how exceedingly the priviledge we have by this relation unto him surpasseth all that men can attain by the favour of earthly Princes. And if we will choose other Lords of our own to serve, if we are so regardless of our selves as that we will serve our lusts and the world, when God hath had such respect unto us, as that he would not suffer us to be subject unto the Angels of heaven, how inexcusable shall we be in our sin and folly? You shall be for me, saith God, and not for any other what ever. And are we not miserable if we like not this agreement?

2. For the manner of our obedience, how ought we to endeavour that it be per∣formed with all holiness and reverence: Moses makes this his great argument with Page  201 the people for Holiness in all their Worship and services; because no people had God so nigh unto them as they had. And yet that nearness which he insisted on, was but that of his Institutions, and some visible Pledges and Representations therein of his Pre∣sence among them; now much more cogent must the considerations of this real and spiritual nearness which God hath taken us unto himself in, by Jesus, needs be to the same purpose. All that we do, we do it immediately unto this holy God; not only un∣der his Eye, and in his Presence; but in an especial and immediate relation unto him by Jesus Christ.