Exposition of the Epistle to the Hebrews

From all these observations, we may evidently perceive wherein the force of the apostle’s 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 show;) 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. And that this was all accomplished in the ministry of Jesus Christ, and that unto themselves in the latter days of their church, according to what was long before foretold, he asserts and proves; whence it was easy for them to gather, what a necessity of adhering 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 to us, in the words which we have considered. * And the first is this.

I. The revelation of the will of God, as to all things which concern his worship and our faith and obedience, is peculiarly and in a way of eminence from the Father.

This is that which the apostle partly asserts, and 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. 11. 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 bosom of the Father, John i. 18, as one brought up with him, his eternal delight and wisdom, Prov. viii. 29, 30, was partaker with him in this counsel, ver. 31, as was also his eternal Spirit, who searches and knows all the deep things of God, 1 Cor. 11. 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 as to operation. He hath life in himself, and he gives to the Son to have life in himself, John v.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,” John v. 17. And what he seeth the Father do, that doth the Son likewise, ver. 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 proceed; so also is it in respect of the Holy Ghost, whose order of subsistence denotes that of his 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 accomplishment of the purpose of the Father; or of that eternal purpose of the will of God, which is by the way of eminence ascribed unto the Father, Eph.i. 8,9. “He hath abounded towards us in all wisdom and prudence, having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself.” It is the Father of whom he speaks, ver. 3. “Blessed be the God and Father of our Lord Jesus Christ.” Now he abounds to usward in wisdom and prudence, or abundantly manifests his infinite wisdom 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, ver. 3—5. And this purpose is peculiarly assigned unto him, John xvii. 6; 2 Thess. ii. 138. 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 God’s 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,” John xvii. 6. And therefore Paul tells us, that in preaching of the gospel, he endured all things for the elect’s sake, 2 Tim. 11. 10, knowing that it was for their salvation, that the mystery of it was revealed from the bosom of the Father, as God also had before*taught him, Acts xviii. 10; see Rom. xi. 7, viii. 28, &c.

3. This purpose of God being communicated with, and unto the Lord Christ, or the Son, became the counsel of peace between them both, Zech. vi. 13. The Son, rejoicing to do the work that was incumbent on him for the accomplishment of it, Prov. vii. 30—32; Psal. xl. 7, 8: it became peculiarly the care and work of the Father, to see that the inheritance promised him upon his undertaking, (Isa. lui. 1O—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 lot, 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,” Ps. cx. 2, send the “rod of his power out of Zion,” ver. 2, by it to declare his rule even over his enemies, and to make his people, those given unto him, willing and obedient, ver. 3. The inheritance given by the father unto Christ, being wholly in the possession of another, 10 became him to take it out of the usurper’s 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.i. 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 John i. 1,2. And it is the Father, that is, his will, mind, purpose, grace, love, that the Son declares, John i. 18; in which work he speaks nothing but what he heard from, and was taught by the Father, John viii. 28. And thence he says, “the doctrine is not mine,” that is, principally and originally, “but his that sent me,” John vi. 16. And the gospel is called, the “gospel of the glory of the blessed God,” 1 Tim. i. 11, which is a periphrasis of the person of the Father, who is the “Father of glory,” Eph.i.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. 11. 18, chap. iv. 6. But that is not our present business. Thus the revelation of events that should befal the church to the end of the world, that Christ signified by his angel unto John, was first given him of the Father, Rev. i. 1. ae there-

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 in heaven and earth is named, Eph. iii. 15. He is the Father of the whole family, from whom Christ himself receives all his power and authority as Mediator, Matt. xxviii. 18, which, when his work is accomplished, he shall give up again into his hand, 1 Cor. xv. 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, John xiy. 28, and runs up the contempt of the word in the preaching of it by its messengers, into a contempt of this authority of the Father: he that ‘refuseth you, refuseth 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 supreme sovereign 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, humility, and universal subjection of soul to the word this in a particu lar manner requires, it is easy to apprehend.

2. There is also /ove. In the economy of the blessed Trinity about the work of our salvation, that which is eminently and in an especial manner ascribed unto the Father is dove, as hath been at large elsewhere showed, | John iv. 9,10, 16. God, that is, the Father, saith he, ts dove. And how he exerts that property of his nature in the work of our salvation by Christ, he there shows at large; so John iii. 16; Rom. v. 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 revelation of his will whereof we speak, Deut. vii. 8; chap. xxxill. 3; Ps. cxlvii. 19, 20; 2 Cor. v. 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, whereinto by sin they had cast themselves, and kept them, with the angels who sinned before them, under the chains and power of it, unto the judgment of the great day. But it was from infinite love that he condescended 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, willingness, and cheerfulness in the receipt of it, and submission 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, John xv. 1,2. And thence our Saviour, who had a delegated care of his people, commends them to the Father, John xvii. as to him 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 dispensation of it, shall only be marked in our passage.

1. Take heed of pursuing that work negligently, which hath its spring in the authority, love, and care of God; see 1 Tim. iv. 13—16.

2. Know to whom to look for support, help, ability, and encouragement in their work, Ephes. vi. 19, 20. And,

3. Not to be discouraged, whatever opposition they meet with in the discharge of their duty, considering whose work they have in hand, 2 Cor. iv. 15, 16.

4, Know how they ought to dispense the word, so as to answer the spring from whence it comes; namely, with 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. xii. 7.

1. With what reverence and godly fear they ought to attend to the dispensation of it, seeing it is a proper effect and issue of the authority of God, Heb. xii. 25. And,

2. How they will escape if they neglect so great salvation declared unto them from the love and care of God, Heb. 11.3. 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. xii. 28, 29.

II. The authority of God speaking in and by the penmen 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. i. 20, 21. But this is elsewhere handled at large.

III. God’s gradual revelation of himself, his mind and will unto the church, was a fruit of infinite wisdom and care towards his elect.

“These aré parts of his ways,” says Job, “ but how little a portion is heard of him!” Job xxvi. 14. Though all his ways and dispensations are ordered in infinite wisdom, yet we can but stand at the shore of the ocean, and admire its glory and greatness. Little it is that we can comprehend. Yet what may be our instruction, what may further our faith and obedience, is not hidden from us. And these things lie 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 thém in a continual dependence 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 pre-eminence fully and ultimately to reveal him, might be reserved for him, in whom all things were to be gathered unto a head. All privileges 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 conjoined 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 support as their occasions did require. While the church of old was under this dispensation, they were still hearkening when they should hear new tidings from heaven for their teaching and refreshment. And if any difficulty did at any time befal 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 discovers 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 distresses, they dare not pretend they have one word from heaven these 2000 years, that is from the days of Malachi; and yet they labour to keep the veil upon their eyes.

ΓΝ, 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 whatever, 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 beadded under the penalty of the extermination threatened to him that will not attend to the voice of that prophet.

We now return 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 antecedently to his susception of the office of Mediator, and what he received upon his investiture 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 acknowledged by the Jews, and both directly conducing to his purpose in hand.

I. ‘Ov, whom; that is the Son, in whom the Father spake unto us; and as such, as the revealer of the gospel, Θεανῦρωπος, 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 merely the human nature; for although the Lord Christ performed all the acts of his mediatory office in and by the human nature, yet he did them not as man, but as God and man in one person, John i. 14; Acts xx. 28. And therefore unto him, as such, do the privileges 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 another nature which he did assume. And this solves the paralogism of Felbinger on this place, which is that wherewith the Jews and Socinians perpetually entangle themselves. Deus altissumus non potest salva majestate sua ab aliquo heres constitutus esse. Filius Dei a Deo est heres omnium constitutus, ergo Filius Dei non est Deus altissimus. God is called, yw>y ὃν, 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, yrxx Daw mp, Possessor of heaven and earth, Gen. xiv. 19. He is not termed, Deus altissimus, the most high God, as though there were another Deus altus, a high God that is not the altissimus, which is the sense of the Socinians. This one Deus 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, be made heir of all by his Father.. Κληρονομον, the heir: κληρος is a lot, and a peculiar portion received by lot: thence an inheritance, which is a man’s lot and portion. Κληρος επιδικος, is an inheritance under controversy; κληρονομον;, is 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, ev διαθήκαις αὐτὸν τῶν ἰδίων eypawe κληρονομον; ‘he appointed: himself his own heir in his last will and testament.’ It hath also a more large signification in Plato; ‘ he whose turn it was to speak next,’ is, ὁ του Aoyou κληρονομος. Strictly it isthe same with heres, an heir. Andan heir is he, ‘qui subintrat jus, locum, et dominium rerum defuncti, ac si eadem persona esset,’ ‘ who entereth into the right, place, and title of him that is deceased, as if he were the same person.’ But vet the name of an heir is not restrained in the law to him that so succeeds a deceased person, in which sense it can have no place here. ‘ Heredis nomen, latiore signiticatione, possessorem et fidel commissarium et legatarium comprehendit:’ it comprehends a possessor, a trustee, and a legatary: so Spigelius. This sense of the word takes off the catachresis which must be supposed in the application of it unto the Son, if it only denoted such an heir as Abraham thought Eliezer would be to him, Gen. xv. 3, 4, one that succeeds to 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, co-existent with the being of all things; that new, created by grant and donation, by whose erection and etablishment the other is not at all impeached. For whereas it is affirmed, that “the Father judgeth no man, but hath eommitted all judgment to the Son,” John v. 22, 27, 30, it respects not title and rule, but actual administration.

In the latter sense of the word as it denotes any rightful possessor by grant from another, it is properly ascribed unto the Son; and there are three things intended in this word.

1. Title, dominion, lordship: ‘ Heres est qui herus;’ for thence is the word, and not frome@re, as Isidoresupposeth. The heir is the lord of that which he is heir unto. So the apostle, Gal. iv. 1, κληρονομος, is κυριος παντων, ‘the heir is lord of all.’ And in this sense is Christ called “122, the first-born, Psalm Ixxxix. 27, ‘I will give him to be my first-born, higher than,” (or and high above,) “the kings of the earth.” Princeps, Dominus, Caput familie; the Prince, Lord, and Head of the family, that hath right to the inheritance, and distributes portions to others. Hence “152 is used for every-thing that excelleth, and hath the pre-eminence in its own kind, Job xviil. 10; Isa. xiv. 30; Ezek. xIvil. 12. So Col. 1. 15.

2. Possession. Christ is made actual possessor of that which he hath title unto. As he is 152, so heis wy, such a possessor as comes to his possession by the surrender or grant of another. God, in respect of his domiion, is called mp, the absolute possessor of heaven and earth, Gen. xvi. 22, Christ, as a Mediator, is

3. That he hath both this title and possession by grant from the Father, of which afterwards. Christ then, by virtue of a grant from the Father, is made Lord by a new title, and hath possession given him according to his title: he is kAnpovopoe, ‘ the heir.’

III. Παντων, of all. This is the object of the heirship of Christ, his inheritance. The word may be taken inthe masculine gender, and denote’ all persons; all those of whom he had spoken before, all the revealers of the will of God under the Old Testament. 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 understood. For,

2. This sense suits the apostle’s argument, and adds a double force to his intention and design. For, 1. The author of the gospel being Heir and Lord of all things whatever, 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 easy for them to conclude, 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 abode in obedience to his gospel cannot be attained.

8. The next words evince this sense, “ΒΥ whom also he made the worlds.” Probably they render a reason of the equitableness of this creat trust made to the Son. He made all, and it was meet he should be Lord of all. However, the force of the connexion of the words, δὲ οὗ Kau τους awyvac, “by whom also he made the worlds,” equals the wavrwy, the all foregoing, to the awvac, or the worlds following.

4. The inheritance given, answers the promise of it to Abraham, which was, that he should be heir of the world, Rom. iv. 18, namely, in his seed, Gal. ii. 16, as also the request made by Christ on that promise, Psalm ii. 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, vicegerent, 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 superior world, they were ordered by him that made them, to serve for his good and behoof, Gen. i. 14; Deut. iv. 19. So that even they also in a sort belonged unto his inheritance, 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 God’s providential kingdom, the whole administered in the upper and lower world, being independent of each other, and meeting in nothing but their dependence 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 apostasy of some of the angels. When he fell from his heirship and dominion, thé whole subordination of all things unto him, and by him unto God, was lost; and all creatures returned to an immediate absolute dependence on the government of God, without any respect to the authority and sovereignty 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 inheritance. However by the sin, apostasy, and punishment of that portion of the angels which kept not their first station, it was manifested how possible it was, that the remainder 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 administration 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 dominion, and to appoint one common Heir, Head, Ruler, and Lord to them both. And this was the Son, as the Apostle tells us, Eph. i. 10, “ He gathered together in one all things in Christ, both which are in the heavens, and which are in the earth, even in him.” He designed avaxepadawoac0a, ‘to bring all into one head,’ and rule in him. It is not a similitude taken from casting up accounts, wherein lesser sums 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, sum 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 Chrysostom well intimates on the place, it is as if he had said, pray κεφαλὴν ἅπασιν εἐπεθηκε, ‘ 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 πάντων, which I shall further explain in that brief scheme of the whole kingdom of Christ, which to the exposition of these words shall be subjoined.

IV. E@nxe, 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 preceded them; especially if we shall take it to be of the same import with εθετο, in the second aorist. 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 the token of its stability in his sitting at the right hand of God, is designed. By all these God, εθηκε, made him, placed him with solemn investiture, heir of all. The grant was made to him upon his resurrection, Matt. xxvii. 18, and therein fully declared unto others, Rom. 1. 3; Acts xiii. 33. As there wasa declaration of Solomon’s being king, when he was proclaimed by Benaiah, Zadok, and Nathan, 1 Kings i. 31—34. The solemnization of 1t was in his ascension, Psalm Ixvii. 17, 18; Eph. iv. 8—10, typified by Solomon’s riding on David’s mule unto his throne, all the people crying 7>nm Ὑτ 1 Kings i. 39, “ 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 i. 36; iv. 11; v.30, 81. And such weight doth the Scripture lay upon this glorious investiture of Christ in his inheritance, that it speaks of his whole power as then first granted unto him, Rom. xiv.9; Phil. i. 7—10. And the reason of it 1s, because he had then actually performed that work and duty, upon the consideration whereof that power and authority were eternally designed, and originally granted unto him. God’s actual committing to him all power over all things and persons in heaven and earth, to be exerted and managed for the ends of his mediation; and 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 preceding 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 accomplishment of the great work of redemption; this imheritance being included in the contract, Prov. vili. 90, 31; Isa. lil. 10, 11.

4. 'The promises left upon record in the Old Testament for his support and assurance of success, Psal. 11; Isa. xlix: &c.

5. The solemn proclamation of him to be the great heir and Lord of all, at his first coming into the world, Luke ii. 11, 30—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 sceptre of Israel. This opinion is so promoted by Baronius, as to lead him to contend, that the right ofthe kingdom was devolved on him, which was caused to cease for a season in Antigonus, who was slain by M. Anthony. But what was the right of the kingdom that was in Antigonus, it is hard to declare. The Hasmonzans, of whom he was the Jast that ruled, were of the tribe of Levi. Their right to the sceptre was no more than 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 anywise - 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. xii. 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 inquired not whether 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 persuasion of the Hebrews in this matter. 2. Show the influence of this assertion into the argument that the apostle hath in hand. Aad, 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, sufficiently evidencing the faith of the church guided by the rule thereof, will be mentioned afterwards. For the present, I shall only intimate the continuance of this persuasion among the Jews, both then when the apostle wrote unto them, and afterwards. ΤῸ this. purpose is that of Jonathan in the Targum on Zech. iv. 7, 8mwna nd xma>7 533 vbw pratpd mow want, “ He shall reveal the Messiah, whose name is from everlasting, who shall have the dominion over. all kingdoms.” See Psal. Ixxii. 11. And of him who was brought before the Ancient of days, like the Son of man, Dan. vii. to whom all power is given, they say, Mar >a nw, ‘heis Messiah the king.’ So R. Solomon on the place: So ἢ, Bechai en Exod. xxiii. 21, My name is in him. ‘He iscalled,’ saith he, ‘ww, because in that name two significations are included, 178, a lord, and m>w, an ambassador;’ the reasons of which etymology out of the Greek and Latin tongues, he subjoins, I confess, foolishly enough; but yet he adds to our purpose. ‘It may have a third signification of @ keeper; for the Targum, instead of the Hebrew nw hath mw, from 72: because he, that is the Messiah, preserves or keeps the world, he is called, 581» "yaw 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 isalso the messenger of allabove 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 in ch. iii. 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, and ecclesiastical, must needs have power over all Mosaic institutions, be the Lord of them, which are no where exempted 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 ascheme of his whole dominion, seeing the consideration of it will not again so directly occur unto us. That which is the intention of the words in the interpretation given of them, is this:

God the Father, in pursuit of the sovereign purpose of his will, hath granted unto the Son asincarnate, and Mediator of the new covenant, according to the eternal counsel between them both, a sovereign 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 confirm this grant of power and dominion unto the Lord Christ, and then give 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 lie in the Scripture.

THE grant of dominion in general unto the Messiah, is intimated in the first promise of him, Gen.iii. 15. His victory over Satan, was to be attended with rule, power, and dominion, Psal. Ixviii. 18; Isa. hii. 12; Eph. iv. 8,9; Col. ii. 15; and confirmed in the renewal of that promise to Abraham, Gen. xxl. 17, 18. For in him it was, that Abraham was to be heir of the world, Rom. iv. 13. As also unto Judah, whose seed was to enjoy the sceptre and lawgiver, until he came, who was to be Lord over all, Gen. xlix. 10. As Balaam also saw the star of Jacob, with a sceptre for rule, Num. xxiv. 17, 19. This kingdom was fully revealed unto David, and is expressed by him, Psal. ii. throughout. Psal. xlv. 3—8, Ixxxix. 19—24, &c., Ixxii. 6—9, &c., ex. 1—3. As also in all the following prophets: see Isa. xi. 1, 2, ix. 6, 7, lili. 12, Ixii. 1—3; Jer. xxiii.5,6; Dan. vii. 13, 14, &c.

As this was foretold in the Old Testament, so the accomplishment of it is expressly asserted in the New. Upon his birth, he is proclaimed to be Christ the Lord, Luke. ii. 11, And the first inquiry after him is, Where is he that is born King? Mat. ii. 2,6. And this testimony doth he give concerning himself; namely, that all judgment was his, and therefore all honour was due unto him, John y. 22, 23. And that all things were delivered unto him, or given into his hand, Matt. xi. 25, yea, all power in heaven and earth, Matt. xxvii. 18, the thing pleaded for, Him who was crucified, did God make both Lord and Christ, Acts ii. 35, 36, exalting him at his right hand to bea Prince and a Saviour, Acts v.31. He is highly exalted, having a name given him above every name, Phil. ii. 9—11, being set at the right hand of God in’ heavenly places, far above, &c, Eph. 1. 20—22, where he reigns for ever, 1 Cor. xv. 25, being the King of kings, and Lord of lords, Rev. v. 12—14, for he is Lord of quick and dead, Rom. xiv. ΤΕ ΒΝ

And this in general is fully asserted in the Scripture, unto the consolation of the church, and to the terror of his adversaries. This I say is the spring of the church’s glory, comfort, and assurance. It is our Head, Husband, and elder Brother, who is gloriously vested with all this power. Our nearest Relation, our best Friend is thus exalted, not to a place of honour and trust under others, a thing that contents the airy fancy of poor earth-worms; nor 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 dispel 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 days of his flesh, was reviled, reproached, persecuted, 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; 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 magnify themselves, and lift up their horns on high? Whose ordinances, laws, and institutions 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, and all the concerns of his enemies? (ραν thought he had spoken with terror, when threatening him with death who stood in his way? he told hin, ‘ Young man, he speaks it, to whom it is as easy to do it.’ He speaks to his adversaries, who stand in the way of his interest, to deal no more so proudly who can ina moment speak them into ruin, and that eternal. See Rev. vi. 14—17.

Thus is the Son made heir of allin 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, πάντων, 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. xv. 27.

Angels are of two sorts: 1. Such as abide doing the will of God, retaining that name by way of eminence. 2. Suchas by sin have lost

‘their first habitation, state and condition, usually called evil angels, or devils. The Lord Jesus hath dominion over all of 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.

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 managed, 1. By his Friends; 2. His Enemies.

Of Natural things, we shall speak ina production of some particular instances to prove the general assertion.

Those in the first place assigned as part of the inheritance of Christ are the angels, and the good angels in especial. These belong.to the kingdom, rule and dominion of Christ. I shall be brief in this branch of his heirship, because it must be professedly handled in opening sundry other verses of this chapter, in which theapostle insisteth on it.

Of the nature of angels, their glory, excellence, dignity, work, and employment, we have here no occasion to treat. Something must afterwards be spoken to these things. Christ’s pre-eminence above them, rule over them, their subjection unto him, with the original right and equity of the grant of this power and authority unto him, are the things which now fall under our consideration.

1. His pre-eminence 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 afterwards. This was known to the Jews, who acknowledged that the Messiah should be above Moses, Abraham, and the ministering angels; so Neve Shalom, lib. 9. cap. 5. We have testimony unto it, Eph. 1.20, 21. “He set him at his own right hand, ev exsoavore, among heavenly things, far above all principality, and power, and might, and dominion, and every name that is named.” Whatever title of honour or office they enjoy, not only 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 believeon him. Phil. ii. 9. ‘God also hath exalted him, and given him aname” (power, authority and pre-eminence) “ 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 ἐδιον οἰκητήριον, proper habitation, and place of residence of the blessed angels, Jude 6. For.

all things” (angels of which he treats) ‘¢ in subjection to him,” under his feet, as Psal. viii. 7. x52 non, 1 Cor. xv. 27. And this by the special authority of God the Father, in a way of grant of privilege 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. i. 6. « Let all the angels of God worship him,” Psal. xevii. 7. snw7, worship him with prostration, self-abasement, and all possible subjection to him; of which place afterwards. Their practice answers the command given them, Rev. v. 11—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, Matt. vi. 13, And as to outward obedience, they are ready in all things to receive his commands, being ministering 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, Eph. i. 22, As for instance, he sent out one of them to his servant John, Rev. i. 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 who have the testimony of Jesus, Rev. xix. 10, xxil. 9. And to this purpose,

4, They always attend his throne. Isa. vi. 1,2. “I saw the Lord upon his throne, and above it stood the seraphim.”’ ‘This Isaiah spake of him, when he saw his glory, John xu. 39,40. He was upon his throne, when he spake with the church in the wilderness, Acts vii. 38, that is, in Mount Sinai, where the angels attending him as on chariots, ready to receive his commands, “ were twenty thousands, even thousands of angels,” Ps. Ixviii. 19; Ephes. iv. 8; or “thousand thousands, and ten thousand times ten thousand,” as another prophet expresses it, Dan. vii. 10. And so he is in the church of the New Testament, Rey. v. 11; and from his walking in the midst of his golden candlesticks, Rev. i. 13, are the angels also present in church assemblies, as attending their Lord and master, 1 Cor. xi. 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 foretold concerning him from the beginning of the world, Jude 7, 8.

Thus his lordship over angels is universal and absolute, and their subjection unto him answerable thereunto. The manner of the grant of this excellence, power, and dignity unto him, must be further cleared in the opening of these words of the apostle, ver. 4, “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 in his creation of angels; over whom, as mediator, he is made Lord. To the general assertion of his being made heir of all, the apostle in this place subjoins 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. i. 15,16. ‘Who is the image of the

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 εἰς ra ἐδὶα, John i. 11,.‘to his own,’ or the things that he had made.

2, It is founded in that establishment in the condition in which they were created, which they received by his interposition to recover what was lost by sin, and to preserve from ruin the untainted part of the creation. In their own right, the rule of their obedience, 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 relation unto God in and through him, they received by his means; God gathering up all things to a consistency and permanency in him, Eph.i.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 ruin, 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 foundations, 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 exceedingly glorious, the rule and sceptre 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. ii. 8—11; Eph. i. 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, Eph. i.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 ondx, Gods, Ps. xcviil. 7; 1 Cor. viii. 5. Whoever is the head, must be psx mx, 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 uuto Christ, stands in need of the ministry of angels. And therefore 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. i. 22, that he should, with an absolute sovereignty, use and dispose of all things to the benefit and advantage of the church.

This is the first branch of the lordship and dominion of Christ, according to the distribution of the severals of it before laid down. He is Lord of angels, and they are all of them his servants, the fellowservants 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. ix. 25, so it is the great honour and privilege of true believers, that in their worship of Christ, they are admitted into the society of “an innumerable company of angels,” Heb. xii. 22; Rev. xv. 1—3, 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 communion, and causeth us not to hold the head, Col. 11.19. The privilege, 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, those who “by sin left their primitive station,” and fell off from God, of whom, and of 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 Lord. Though he be not a king and head unto them, yet he isa judge and ruler over them. All things being given into his hand, they also, are subjected unto his power. Now, as under the former head, I shall consider, 1. The right or equity, and 2. The exd 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 virtue whereof, he is ἕκανος, fit for this dominion. He made these angels also, and therefore, as God, hath an absoluté 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 fallen 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 fallen angels rendering the special grant of it equal and righteous, is lawful conquest. This gives a special right, Gen. xlvi. 22. Now that Christ should conquer fallen angels was promised from the foundation of the world, Gen. iii. 15. The seed of the woman, the Messiah, was to break the serpent’s head, despoil him of his power, and bring him into subjection; which he performed accordingly, Col. 11. 15. He spoiled principalities and powers, divested fallen 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, bp2nm, and self-avenger, Ps. viii. 2, leading captivity captive, Ps. Ixviii. 18, breaking in pieces the head ' over the large earth, Ps. cx. 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 judgment of God, delivered up to Satan’s power, Heb.11.14. The Lord Christ undertaking to recover lost man from under his power by destroying his works, 1 John iii. 8, and to bring them again into favour with God; Satan with all his might sets himself to oppose "ἢ in his work, and failing in his enterprise, being utterly conquered, he became absolutely subjected to him, trodden under his feet, and the prey he had taken was 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 to him for ever. They are subjected to him, as to their present actings, and future condition. He now rules them, and will hereafter finally judge them. And in so far as in his holiness and wisdom he suffers them to act in temptations, seductions, and persecutions, he bounds and limits their rage, malice, and actings; he orders and disposes these events to his own holy and righteous ends, and keeps them under “chains for the judgment of the last day.” Then, for the full manifestation of his dominion over them, he will cause the meanest of his servants to set their feet on the necks of these conquered kings, and to join with himself in sentencing them to eternal ruin, 1 Cor. vi. 3, into which they shall be cast by him, Rev. xix.

9. The ends of this lordship of Christ are various, as 1. His own glory, Ps. cx. 1. 2. The safety of the church, Matt. xvi. 18; Rev. xii. 79. And 3. Exercise for their good. 1. By temptation, 1 Pet. v. 8-10. And 2. Persecution, Rev. ii. 10, xii. 10; both which he directs, regulates, and bounds to their eternal advantage. 4. The exercising of his wrath and vengeance on his stubborn enemies, whom these slaves and vassals to his righteous power, seduce, blind, harden, provoke, ruin, and destroy, Rev. xii. 15; xvi. 13, 14; Ps. cvi. And how much of the peace, safety, and consolation of believers lies wrapt up in this part of the dominion of Christ, it were easy to demonstrate, as also that faith’s improvement of it, in every condition, is the greatest

III. All mankind, (the second sort of intellectual creatures or rational subsistences,) belong to the lordship and dominion of Christ. All mankind was in the power of God as one φυραμα; ‘one mass,’ or lump out of which all individuals are made and framed, Rom. ix. 21. Some to honour, some to dishonour; the τὸ αὑτὸ φυραμα, not denoting 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 nothing, 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 to honour; and reprobates, or vessels from the common mass to dishonour. As such, they were typified by Jacob and Esau, Rom. ix. 11, 12, and are expressed under that distribution, 1 Thess. v. 9. Some az’ apyne, ‘from the beginning being chosen to salvation, 2 Thess. ii. 13; προ καταβολὴης κος- μου, Eph. i. 4, ‘before the foundation of the world,’ Rom. vill. 29; xi. 5; Matt. xx. 16; 2 Tim. ii. 10; Rev. xxi. 27, Others are appointed to the day of evil, Prov. xvi. 4, παλαι προγεγραμμενοι, ‘of old foreordained to condemnation,’ Jude 4; εἰς ἁλωσιν καὶ φθοραν, ‘for to be destroyed,’ 2 Pet. 11. 12; see Rom. ix. 22, xi. 7; Rev. xx. 15.

To both these sorts, or to all mankind, is the lordship of Christ extended, and to each of them respectively. 1. He is Lord over ail flesh, John xvii. 2, both living and dead, Rom. xiv. 9; Phil. ii. 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 in the creation of all things, the grant of the Father to him as Mediator to be their Lord, is founded in other especial acts both of Father and Son. For,

1. They were given to him from eternity in design and by compact, that they should be his peculiar portion, and he their Saviour, John xvii. 2. Of the πάσης σαρκος, ‘all flesh,’ over which he hath authority, there is a παν ὃ dcdwxe, an universality of them, whom the Father gave him in a special manner, of whom he says, “thine they were, and thou gavest them unto me,” ver. 6; Acts xvii. 10. They are a portion given him to save, John vi. 39, of which he takes the care, as Jacob did of the sheep of Laban when he served him for a wife, Gen. xxxi. 36, 40; see Prov. vill. 30,31. 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. 1Π|. 10—12, and this condition was made good by him; so that bis lordship is frequently asserted on this very account, 1 Cor. vi. 20; 1 Pet. 1. 18, 19; 1 Tim. ii. 5,6; John x. 15, xi. 52; Eph. v. 25—27; Rev. v.9. And this purchase of Christ, is peculiar to them so given him of the Father in the covenant of the Mediator, as, 1. Proceeding from his especial and greatest love, John xv. 12, 13; Rom. v. 8; 1 John ii. 16, iv. 9, 10; Acts xx. 28; Rom. viii. 32. And, 2. Being accompanied with a purchase for them which they shall certainly enjoy, and that of grace and glory, Acts xx. 28; Eph.i. 14; Acts. 36; Phil. i. 29; Heb. ix. 12,15. And indeed the controversy about the death of Christ, is not primarily about its extent, but its efficacy and fruits in respect of them for whom he died.

3. Those 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; he is their Father, Master, elder Brother, Teacher, King, Lord, Ruler, Judge, and Husband; he rules in them by his Spirit and grace, and over them by his laws in his word; he preserves them by his power, chastens them in his care and love; in his providence feeds them out of his stores; tries them and delivers them in his wisdom; bears with their miscarriages in his patience; and takes them for his portion, his lot, and inheritance; he raises them at the last day, and takes 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 always uncalled, and shall be so, until the whole number of them be completed and filled. But even before they are called, they belong, on the former accounts, to his lot, care, and rule, John x. 6. They are already his sheep by grant and purchase, though not really so by grace and holiness. They are not yet his, by present obediential subjection, but they are his by eternal designation and real acquisition.

Now the power that the Lord Jesus hath over this part of mankind is universal, unlimited, absolute, and exclusive of all other power over them, as to the things peculiarly belonging to his kingdom. He is their King, Judge, Lawgiver, 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 to τὰ βιωτικα, “the things of this life, —things of the world, they are subject to the laws and rulers of the world; but as to the things of God, he is the only lawgiver 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, reprobates, and men finally impenitent. They are not exempted from that “all flesh” which he hath power over, John xvil. 2, nor from those “ quick and dead” over whom ke is Lord, Rom. xiv. 9, nor from that “world” which he shall judge, Acts xvii. 31. And there are two special grounds that are peculiar to them, of this grant, and power, and authority over them.

Ist. His interposition upon the entrance of sin against the immediate execution of the curse due to it, as befel the angels. This fixed the world under a dispensation of,

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 during their pilvrimage on the earth, and fill their hearts with food and gladness, with all whose 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 to reprobates, are no part of his especial purchase, as Mediator of the everlasting covenant of grace, yet they are a necessary consequent of his interposition against the immediate execution of the whole curse upon ihe first entrance of sin, and of his undertaking for his elect.

2d. He makes a conquest over them. It was promised that he should do so, Gen. iii. 15, and though the work itself prove long and irksome, though the ways of accomplishing it be to us obscure and oftentimes invisible, yet he hath undertaken it, and will not give it over, until they are every one brought to be his footstool, Ps. ex. I; 1 Cor. xv. 25. And the dominion granted him on these grounds, is,

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, John v. 22, 23. As he hath power over their persons, so he hath regard unto their sins, Rom. xiv. 9; Acts xvii. 3; Matt. xxv. 31. And this power he variously exerciseth over them, even in this world, before he gloriously exerts it in their eternal ruin. For, 1. He enlightens them by those heavenly sparks of truth and reason, which he leaves unextinguished in their own minds, John i. 9. 2. Strives with them by his Spirit, Gen. vi. 3; secretly exciting their consciences to rebuke, bridle, yoke, afflict, and cruciate them, Rom, il. 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, hardens their hearts, and judges their souls, Ps. xlv.; Isa. vi. 4. He exercigeth rule and dominion over them in providential dispensations, Rev. vi. 15, 16; Isa. xii. 1—4; Rev. xix. 13. By all which he makes way for the glory of his final judgment of them, Acts xvii. 3; Matt. xxv. 31; Rev. xix. 20; xx. 10—15. And all this will he do, to the ends, 1. Of his own glory. 2. The good exercise and safety of the church.

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 lordship over all things besides, which, added to the former, comprises 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 to two heads, for they are all of them either grace or gifts, and Christ is Lord of them all.

I. 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 to 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 to him, but in respect of its effects, which we shall show that itis. Now these are,

1. Pardon of sin, and the free acceptance of the persons of sinners, in a way of mercy. This is grace Eph. ii. 8; Tit. in. 5, 7. And a saving effect and fruit of the covenant, Jer. xxxi. 31—34; Heb. vii. 12.

2. The regenerating of the person of a dead sinner, with the purifying and sanctifying of his nature, in a way of spiritual power. This also is grace, and is promised in the covenant, and there are three parts of it: 1. The infusion of a quickening principle into the soul of a dead sinner, Rom. viii. 2; Tit. in. 5; John iii. 6; Eph. ii. 1—6. 2. The habitual furnishing of a spiritually quickened soul, with abiding radical principles of light, love and power, fitting it for spiritual obedience, Gal. v.17. 3. Actual assistance, in ἃ communication of supplies of strength for every duty and work, Phil-1283); John xv. 3.

3. Preservation in a condition of acceptance with God, and holy obedience to him to the end, is also of especial grace. It is the grace of perseverance, and eminently included in the covenant, as we have elsewhere showed at large. é;

4. Adoption as a privilege, with all the privileges that flow from it, is also grace, Eph. 1. 5, 6.

All these, with all those admirable and inexpressible mercies that they branch themselves into, giving deliverance to 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 sovereign disposal: as we shall intimate in general, and particular.

1. In general, Col. i. 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. ix. 5. 2. Of umion in his person, Col. ii. 9. 3. Of grace in his human nature, John i. 14, ch. i. 34; Luke ii. 52, ch. iv. 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, ver 18, so as that from him, or from that fulness, which it pleased the Father to entrust him withal, believers might receive grace for grace, John i. 16. 17. Thus he testifies that all things are delivered to him of the Father, Matt. xi. 27, put into his power and possession. And the things which he there intends, are the things on the account whereof he invites sinners weary and laden te come unto him, ver. 28, that is, all mercy and grace, which are the things that burdened sinners need and look after. The same is testified, John iii. 35, 36, and fully, John xvi. 15. “ All things that the Father hath are mine.” 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.

1. All pardoning grace for the acceptance of our persons, and _forgiveness of our sins, is his: he is the Lord of it, Acts v. 81. 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 balance, if compared with these good things of the kingdam of Christ,

2. All regenerating, quickening, sanctifying, assisting grace is his. 1. John ν. 21. He “ quickeneth whom he pleaseth.” He walks among dead souls, and says to whom he will, Live. And, 2. He sanctifies by his Spirit whom he pleaseth, John iv. 14. All the living waters of saving grace are committed to him, and he invites men unto them freely, Cant. v. 1; Isa. lv. 1; Rev. xxi. And. 3. All grace actually assisting us unto any duty, is his also; for without him we can do nothing, John xv. 5; for it is he alone that gives out suitable help at the time of need, Heb. iv. 16. No man was ever quickened, 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 a state of acceptance with God, and obedience unto him, is solely his, John x. 28, And so also,

4, Are all the blessed and gracious privileges whereof we are made partakers, in our adoption, John i. 12; Heb. ii 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 lies by him is infinite, the stores of it are inexhaustible; and he is ready, free, gracious, and bountiful 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 designed to exalt himself by the way of grace, Eph. i. 6. 2. To all the grace and merey which he himself could purchase by the effusion of his blood, Heb. ix. 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, glorious, all that is eminent in the whole creation of God; and in the New 15 called treasures, unsearchable riches, and exceeding excellence, 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 im an eminent manner expressed, Isa. lili. 1O—12. His suffering for the sins of all those to whom he intends to communicate of this his fulness, according to the will of God; and the purchase he made in his death according to the tenor of the covenant of the Mediator, makes it just and mghteous that we should enjoy this part of his inheritance. Heb. 1. 17; chap. ix. 12. The Father says unto him, ‘seest thou these poor wretched creatures, that lie perishing in their blood, 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 ruin but the execution of it. Wilt thou undertake 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 ransom for them? Hast thou love enough to wash them in thy own blood, ina nature to be taken of them, being obedient therein unto death, the death of the cross?” Whereunto he replies, “1 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 of men, Psal. xl. 8: Prov. viii. 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 travail 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, bere are unsearchable hidden treasures, 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 proceedeth in disposing these treasures to the sons of men, is made evident. Though he hath all grace committed unto him, yet he bestows 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 Acts xii. 48; Rom. xi. 7; Eph. i. 3—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 persons 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 as to all circumstances of his dispensing and communicating these blessings, 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 glorify 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 peculiarly 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 grace. And, 3. So he renders his whole body uniform and comely, 1 Cor. xii. 16— 27. 4. Keeping every member in humility and dependence, while it sees its own wants in some graces that others excel in, Col. ii. 19.

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 to the inheritance and kingdom of Christ.

Gifts bestowed on men, are either natural or spiritual. Natural gifts are special endowments of the persons or minds of men, in relation to things appertaining to 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 ra βιωτικα, ‘ 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 Kings ix. 12, and skill for all manner of mechanical operations into Bezaleel, Exod. xxxi. 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, ina just connexion 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, immediately 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 human society, and for keeping the course of man’s life and pilgrimage from being wholly brutish. I design only to show 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 men’s reason, and their natural faculties, as to any good end or purpose, is continued to them upon the account of his interposition, brging the world thereby under a dispensation of patience and forbearance, as was declared, John 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 special ends of his glory, in doing good to 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 these gifts; and in controlling, over-ruling, entangling each other, and themselves in whom they are, by them; his wisdom and care in the rule, government, chastisement and deliverance of his church, are most conspicuous.

III. 1. 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 system of nature, in the exercise whereof they are mere 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 ordinary gifts are the furniture of the minds of men, enabling them to comprehend spiritual things, and to manage 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 proper 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 other’s good and edification according as they are called to 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 differ in the kind or nature of them from those which he bestows on all his disciples; which makes their stirring up, and endeavours to improve the gifts they have received, exceedingly necessary to them. And Christ’s collation of these gifts upon men, is the foundation of all the offices that under him they are called to discharge; see Eph. iv.,8, 11; 1 Cor. xii. 7; John xx. 21,22. And as they are the spring and foundation of office, so they are the great and only means of the church’s edification. By them Christ builds up his church, to the measure 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 withal.

Now of all these Christ is the only Lord, they belong unto his kingdom. Psal. Ixviii 18. t~2 myn nmp>, when he ascended on highshe took or received gifts for man; he took them into his own power and disposal, being given him of his Father, as Peter declares, Acts ii. 33, adding, that he ‘received the Spirit, by whom all these gifts are wrought. And, Eph. iv. 8, the apostle renders the words of the Psalmist, εδωκε δόματα, ‘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 mp> doth sometimes signify to give. Hos. xiv. 2. Verbum accipiendi dare significat, cum accipiunt aliunde ut dent, say the Jewish masters. And it was after his resurrection, that this accession was made unto his kingdom, in such an eminent and visible manner as to be a testimony of: his office, John vii. 39, ovrw nv Πνευμα ἁγιον, ‘ the Holy Ghost was not yet,’ because Jesus was not yet glorified; not eminently given and received as to these gifts, Acts xix. 2. And this investiture of him, with power over all gifts, he makes the foundation of the mission of the apostles, Matt. xxviii. 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, depends upon them. These are the arms that he furnished his messengers withal, when he sent them forth to fight with, to conquer and to subdue the world unto him. And by these they prevailed. By that spirit of wisdom and knowledge, prayer and utterance, wherewith they were endowed, attended where, and when needful, with the extraordinary gifts before mentioned, did they accomplish the work committed to their charge. Now the Lord Christ having a right given him to a kingdom and inheritance, 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. x. 4. These were the weapons of the warfare of his apostles and disciples, which through God were so “ mighty to cast down the strongholds of sin and Satan.” These are the slings and stones, before which the Goliaths of the earth and hell did fall. This was that power from above, with which he promised to furnish his apostles, when they should address themselves to the conquest of the world, Acts i. 8. With these weapons, this furniture for their warfare a few persons despised 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. xii. 7—14; Eph. iv. 8—13: Rom. xii. 6—8; 1 Pet. mi. 10, 11; Col. i. 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 to his promise.

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

That we may a little by the way look into our especial concerns 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 gifts, so are spiritual gifts enlivened, made effectual and durable by grace. The principal end of Christ’s bestowing gifts, is the erection of a ministry in his church, for the ends before mentioned. And where all these in their order and mutual subserviency unto one another are received by any, there, and there alone, is a competent furniture for the work of the ministry received. And where any of them, as to their whole kind, are wanting, there isa defect in the person, if not a nullity as to the office. Natural gifts and endowments of mind, are so necessary a foundation for any that looks towards the work of the ministry, 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 superadded, the other will never be 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 superadded spiritual gifts enable any man to discharge his duty unto all well-pleasing before God, unless they are quickened 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 under- + take; yea, and to have lost what before they seemed to have received. Having gone to the utmost length and bounds that gifts merely natural could carry them, and not receiving superadded spiritual gifts, which the Spirit of Christ bestoweth as he pleaseth, 1 Cor. xii. 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 merely in their own strength, without dependence 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 ministry, without regard to the glory of Christ, or compassion to the souls of men; for the Lord Christ will not prostitute the gifts of his Spirit to make them subservient to such purposes. 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 superadded 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, heightened, strengthened and perfected by the latter, towards that special end for which they are designed; namely, the glory of Christ in the work of the gospel. Butif these also are not in due season quickened by saving grace, if the heart be not moistened 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 experience. And this is the order wherein the great Lord of all these gifts hath laid them in ἃ 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 apostolical exhortation, “Covet the best gifts,” 1 Cor. xii. 91. As first, the gift of wisdom aud knowledge in the word and will of God, 1 Cor. xii. 8; 1 Cor. 1.7; 1 Tim.iii. 15; 1 Cor.1. 5. Secondly, the gift of ability to manage and improve this wisdom and knowledge ‘to the edification of others, Heb. i. 13, x. 25; Rom. xv. 14; 1 Thess. v. 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 tbat we show him to be the Lord of all spiritual and eternal things, which in one word we call glory. He is himself the Lord of glory, 2 Cor. ii. 4, and the Judge of all, John v. 25. In the discharge of which office, he gives out glory as a reward unte his followers, Matt. xxv. 32; Rom. xiv. 10. Glory is the reward that is with him, which he will give out at the last day, as a crown, 2 'Tim. iv. 8; John xvii. 2. And to this end that he might be Lord of it, he hath 1. Purchased it, Heb. 11. 10, ix. 12; Eph.i. 14, 2. Taken actual possession of it in his own person, Luke xxiv. 25; John xvii. 5. 22. 24. And that, 3, as the forerunner on whom he will bestow it, Heb. ix. 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 hisrule and dominion. Heis the only Head, Lord, Ruler, and Lawgiver of his church. There wasa churchstate 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. Whatever changes it underwent, still Christ was the Lord of it, and of all its concerns. But by way of instance and eminence, we may consider the Mosaic church-state under the Old Testament, and the evangelical church-state under the New. Christ is Lord of and in respect unto them both.

lst. He was the Lord of the Old Testament church-state, and he exercised his power and lordship towards it in 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 therem observed. He it was who appeared unto Moses in the wilderness, Exod. iii. 5; Acts vil. 32, 33, and who gave them the law on mount Sinai, Exod. xx; Psal. lxvii. 17; Eph iv. 8, and continued with themin the wilderness, Num. xxi.6; 1 Cor. x. 9. So that from him, his power and authority, was the institution and erection of that church.

2. As its lawgiver, by prescribing toit when erected, a complete rule and form of worship and obedience, to which nothing might be added, Deut. vil. 4. 12. 32.

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. ix. 10; Deut. xvii. 16—18; Hag. 11. 6, 7; Isa. Ixv. 17,18; 2 Pet. iii. 18. Which part of his power and lordship, we shall afterwards abundantly prove against the Jews.

2d. Of the New Testament evangelical church-state also, he is the only Lord and ruler; yea, this is hs proper kingdom, on which all other parts of his dominion do depend; for he is given to be ‘“ head over all things unto the church,” Eph. 1. 22. For,

1. He is the foundation of this church-state, 1 Cor. iii. 11, the whole design and platform of it being laid in him, and built upon him. And 2. He erects this church-state upon himself, Matt. xvi. 18. “1 will build my church;” the Spirit and Word whereby 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, Matt. xxvii. 18; Acts i. 2; Heb. ii. 2—6. And 4. Is the everlasting, constant, abiding head, ruler, king, and governor of it, Eph. i. 22; Col. ii. 19; Heb. ii. 6; Rev. ii. 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, Ps. Ixxxix. 27. And accordingly he is, 2. made Lord of lords and King of kings, Rev. xvil. 14; xix. 16; 1 Tim. vi.15. And 3. He exerciseth dominion answerable unto his title, Rev. vi. 16; xvii. 14; xviii. 16—20; Ps. ii. 8, 9; Isa. 1x; Mich. v. 7—9. And 4, hath hence right to send his gospel into all nations in the world, attended with the worship by him prescribed, Matt. xxvill. 18; Ps. 11. 9—12, which none of the rulers or governors 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. vii. 27; Isa. lx. 12; Rev. xix. 16—I9.

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, Ps. viii. 7, 8; Eph. 1. 22; 1 Cor. xv. 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.

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 pre-eminence ascribed unto him in the words last insisted on. By him the worlds were made; so that they were his own, John i. 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 ruin; of the truth whereof, the apostle aims to convince the Hebrews. Shere

Now, whereas the assertion which presents itself 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 controversy 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 illustrious testimony given in it unto the eternal deity of the Son of God; and to this purpose they proceed variously.

1. By δύ οὐ by whom, they say δ ὃν 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 τ᾿ and therefore ἐποίησε, he renders by condiderat, as signifying the time long since past, before the bringing forth of Christ in the world; as also that & οὗ is put for dv ὃν, in Rom. vi. 4; Rev. iv. 11, i. 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 glory of the Messiah himself.

It is manifest that the whole streneth of this interpretation lies in this, that 6’ οὗ, may be taken for δ ὃν, 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 offered 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 δια 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, δια τὸ θελημα cov, Rev. iv. 11, ‘at thy will or pleasure;’ the efficient and disposing not the final cause seems to be denoted. And chap. xin, 14, dia ra σημεῖα», ‘by the signs that were given him’ to do, the formal cause is signified. But that joined with a genitive case it any where signifies the final cause, doth not appear. Beza, whom Grotius cites, says, on Rom. vi. 4, that δια done πα- tpoc, ‘by the glory of the Father,’ may be taken for εἰς δοξην, “ unto the glory. But the case is not the same, where things, as where persons are spoken of; ov here relates unto a person, and yet is δια joined with it asserted to denote the end of the things spoken of, which is insolent. Besides do&a πατρος, in that place, is indeed the glorious power of the Father, the efficient of the resurrection of Christ treated of. So that whereas δία is used six hundred times with a genitive case in the New Testament, no one instance 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 δι οὗ and ee ὃν, are distinguished, the one expressing the efficient, the other the final cause, Rom. xi. 36, so also are δι᾿ ov and ov’ ὃν, in this very epistle, chap. ii. 10, δ ὃν ra wavra, καὶ Ov οὗ τα mavra, ‘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. Δι’ ov by whom here, is the same with é? αὐτου, by him, John i. 3, which the same person interprets properly for the efficient cause.

On these accounts the foundation of this gloss being removed, the superadded translation of ἐποίησε, 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 to the worlds said to be made. These are not, say they, the things of the old, but of the new creation, not the fabric of heaven and earth, but the conversion of the souls of men; not the first institution and forming of all things, but the restoration of mankind, and translation into a new condition of life. This Schlictingius at large insists on, in his comment on this place, bringing, in justification of his interpretation, the sum of what is pleaded by any of them, in answer not only to this testimony, but also to that of John i. 3, and that also of Col. i. 10:17}

Ist, ‘The old creation,’ he says, ‘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 petztio principi, that this expression doth denote any such intermediate cause, as should interpose between the Father, and the creation of the world by an operation of its own, divers from that of the Father, Job. xxvi. 13. God is said to adorn the heavens wm, ‘ by his Spirit,’ which they will not contend to denote an intermediate cause, and δια here is but what the Hebrews express by 2. 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, John v. 17, their will, wisdom, and power being essentially the same.