Exposition of the Epistle to the Hebrews

Both parts of this discourse are obnoxious to some difficulty. The removal whereof will further clear up the sense of the words, and meaning of the Holy Ghost.

First, then, It doth not appear that the proposition laid down by the apostle is universally true in all cases; namely, that he who builds the house, is always more honourable than the house, which yet 1s the foundation of the apostle’s inference in this verse. For Solomon built the temple, yet the temple was far more glorious than Solomon. I do not speak in respect of their essence and being, for so an intellectual rational creature is to be preferred above any artificial building whatever; but in respect of their use in the church of God, and so the temple far excelled Solomon, its builder.

I answer, This may so fall out, where one builds a house by the authority of another, and for his use, so that it is not his own house when it is built. But when one builds a house by his own authority, for his own use, whereby it becomes his own house, and wholly at his own disposal, there he is always more honourable than the house itself. And so is it in this matter. Solomon indeed built the temple, but upon the command and authority of God: he built it as a servant, it was never his in possession, or for his use to dwell in or dispose of. On all accounts it was another’s: it was the house of God built by his command, for himself to dwell in. It is no wonder, then, if it were more honourable than Solomon. But things are quite otherwise in the building intended. Christ built his house by his own authority, for his own use, for himself to dwell in. And in such cases, the proposition is universally true. And this appears so clearly from the nature of the thing itself, that it needs no farther confirmation.

Secondly. For the proof of the apostle’s intention, it is supposed in the assumption, that Moses was not the builder of the house of God, but only a part of it; for without that supposition, the assertion of Christ’s being preferred above him as the builder, is not confirmed. But the contrary hereunto seems to be true; namely, that Moses was a principal builder of the house of God, at least of the house under the Old Testament. Paul, upon the account of his preaching the gospel, fears not to term himself a wise master-builder, 1 Cor. in. 10. And shall not at least the same honour be allowed unto Moses? For what was wanting to render him a builder? There were two principal parts of that house of God, wherein\his ministry was used. Ist. The place and seat of the worship of God, or the tabernacle, with all its glorious utensils and appurtenances. 2dly. The ordinances and institutions of worship to be celebrated therein. Of these two, that house of God seemed to consist; and they are often so called. And was not Moses the principal builder of both? For the tabernacle and the furniture of it, he received its pattern from God, and gave direction for its building unto the utmost pins, like a wise master-builder. And, 2dly. For the ordinances and institutions of worship, they were wholly of his appointment. He received them indeed by revelation from God, and so God spake in him, as he did afterwards in the Son, ch. i. 1; but he prescribed them unto the church, on which account they are called the law of Moses. So that he seems not to have been a part of the house, but plainly the builder of it.

Answ. ‘To remove this difficulty, we must consider both what house it is that the apostle intends, and also what manner of building of it, in the application of his metaphor.

First. For the house of God in this place, the apostle doth not intend by it the house of this or that particular age, under this or that form or administration of worship; but the house of God, in all ages and places, from the foundation of the world, unto the end thereof. For as this is evident from what he insists on in the next verse in confirmation hereof, namely, ‘ that he that builds all things is God;’ so it was not sufficient unto the purpose of the apostle, to declare that Christ was a builder, and Moses the part of a house, unless he manifested he was so, that is, a part of the house that Christ built. Now, of this house Moses unquestionably was not the builder, but only a ΟΝ of it, and employed in the ministry of it in one age or season alone.

Secondly. The building of the house, as to the manner of it, is either ministerial, or autocratorical. In the first way, every one who labours by God’s appointment in the dispensation of the word, or otherwise for the edification of the church, is a builder, a ministerial builder; and those who are employed in that work in an especial and eminent manner, as the apostles were, may be said to be masterbuilders. And so was Moses in the house of God. But it is a building in the other way and manner that is intended by the apostle, a building with supreme power, and for the builder’s own use.

Having cleared and vindicated the argument of the apostle in this third verse, our next work is to explain and confirm the severals of his assertion, partly expressed, and partly included therein. And they are these, 1. That Christ built the church, or the house of God. 2, That he was worthy of glory and honour on that account, and had | them accordingly. 3. That this his glory and honour was incomparably greater than that of Moses.

First. Unto the building of the house of God, three things are required: Ist. The giving out the design, platform, and pattern of it, in its laws, ordinances, and institutions, that it may answer the end whereunto it is designed. This is the moan, the τυπὸς or exruTwpa, ‘ the effigiation, or delineation of the house.’

2dly. The preparing and fitting of the materials of it, and the compacting of them together, that they may grow up unto a house, a holy temple, a habitation for God; and this is properly p2a7, or ovcodopn,

3dly. The solemn entrance of the presence of God into it, for its appropriation, dedication, and sanctification unto God, maun. These three things concurred in both the old typical houses, the tabernacle oi Moses, and the temple of Solomon.

The first thing was, that the pattern was prepared and shown unto Moses in the mount, Exod. xxv. 8. ‘Make me a sanctuary that I may dwell among them, according to all that I show thee, the pattern o the tabernacle, and all the instruments thereof, even so shalt thou make it;’ and ver. 40. “ Look that thou make them after the pattern which thou wast caused to see in the mount.’ God hath caused Moses to see man, a similitude, a representation of the house which he would have built, and also the things that belonged thereunto. This our apostle calls τυπος, Heb. vi. 5, ‘an express image of it,’ which contained not only the material fabric, but also the laws, ordinances, and institutions of the worship of God belonging thereunto, for all these did God show and declare unto Moses in the mount, as 15 €Xpressed in the story.

fabric, by the free will offering of the people, and by the skill of Bezaleel and Aholiab, compacted, fitted, and reared up a house, a tabernacle or ἃ sanctuary; see Exod. ch. xxxv.—xl.

Thirdly. The glorious presence of the Lord entered into the tabernacle so erected, and God dwelt there, Exod. xl. 34. ‘Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.’ God came, and in a wonderful manner took possession of this his house.

So it was also in the preparation and building of the temple. 1. The pattern of it, of the whole fabric, and all the orders, ordinances, and worship of it, was given and shown unto David, who delivered it unto Solonion his son. So he concludes the account that he gave of all the particular concernments of these things, 1 Chron. xxviii. 19. ‘ All this, said David, the Lord made me understand in writing by his hand upon me, even all the work of this pattern.’ 2dly. Solomon prepares materials in abundance, and by the skill of Hiram framed them into a house, and all the holy utensils of it, as is at large expressed in the story. 3dly. The temple being erected, the glorious presence of God entered thereinto, to appropriate, dedicate, and sanctify it unto God, 1 Kings vii. 10, 11. ‘And it came to pass, that when the priests were come out of the holy place, that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord had filled the house of the Lord.’

It is evident then that these three things are required to the building of the house of God, whereof these material fabrics were a type and representation. And all these were perfectly effected by Jesus Christ, the Son of God. Ihave said before, that it 1s not the house or church of this or that age, place, or generation that is intended in this expression, but the church of God in all ages, and places, from first to last. I confess the principal instance of this work is in the church of the New Testament, whose foundation in himself, and erection on himself, he did so expressly and particularly undertake. ‘On this rock,’ saith he, ‘I will build my church, Matt. xvi. 18. The stable rock of faith in himself as the eternal Son of God, as designed to the great work of God, in glorifying himself among sinners. This work of building the house of God, was always from the beginning performed by himself. The first thing required unto it, may be considered two ways. First. As to the delineation or forming of this house in his own eternal mind, as the Son, and Wisdom of the Father. He was in the eternal counsels of the Father, about the providing and framing of this habitation for himself. God from all eternity had laid the plot and design of this great fabric, and all the concernments of it, in the idea of his own mind. And there it was hid, even from all the angels in heaven, until its actual rearing, until the event, Eph. iii. 9— 11. This design and purpose of his, he purposed in Jesus Christ; that is, this counsel of God, even of Father and Son, Prov. viii. 31, 32, was to be accomplished in and by him. And this glorious pattern he had in his mind in all ages, and brought with him into the world, when he came to put the last hand unto it. This answered the ran, or idea represented unto Moses in the mount.

He expressed this conception of his mind, when he gave out laws, rules, orders, ordinances, institutions of worship, the whole pattern of the house, as it was in divers manners, and at sundry seasons, to be erected. I have in the Prolegomena unto the first part of these discourses, abundantly manifested, that it was the Son who from the foundation of the world, immediately in his own person transacted the affairs of God with men. Thither I refer the reader. He it was that walked in the garden when Adam had sinned, and gave the first promise unto him, which proved the foundation of the house of God in after ages. He it was that was with the people in the wilderness, which gave them their laws and statutes in Horeb, and so built autocratically the house of God. And for the church of the New Testament, when he immediately and visibly transacted all the affairs of the kingdom of God, it is most apparent, he spake with, and instructed his disciples in all things pertaining to the kingdom of God, Acts i. 3, that is, of the house. And as God commanded Moses, that he should make all things according to the pattern shown him in the mount, so Christ requires of his disciples, that they should ‘ teach men to do and observe all things. whatever he commanded, Matt. xxviii. 20, which is therefore all that belongs unto the house of God.

Secondly. The second thing required unto the building of this house, is the providing of materials, and the framing and compacting of them into an house for God. Now this was a great work indeed, especially considering the condition of all those persons whereof this house was to be constituted. ‘They were dead in trespasses and sins,’ and the house was to be a ‘living house,’ 1 Pet.ii. 5. They were all enemies to God, strangers from him and under his curse. The house was to be made up of the friends of God, and such as he might delight to dwell with and among. They were dead stones, and the house was to be built of the children of Abraham. This then was a great and glorious work, and which none could perform but he that was unspeakably more honourable than Moses, or all the sons of men. The particulars of this work are many and great. I shall briefly reduce them unto four heads, such as were resembled and represented in the building of the tabernacle by Moses.

First then. Moses gathered the materials of the tabernacle by a ‘free will offering from among the people,’ Exod. xxxv. 4,5. ‘ And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the Lord commanded, saying, Take you from amongst you an offering unto the Lord, whosoever is of a willing heart, let him bring it, an offering of the Lord.” By this means without force or compulsion or imposition were the materials of the tabernacle brought in. And so also doth the Lord Christ provide for the building of the church, He doth not gather men by force or violence, or drive them together unto the profession of the truth with the sword, as Mahomet and the Pope do to their idols. But he invites none, receives none, admits of none, but those that willingly offer themselves. Such as come unto him, and give up themselves to the Lord, and to the officers of his house, by the will of God he admits, and no other, 2 Cor. viii. 1; Rom. xii. 1. And herein he puts forth the greg of his power, in giving them this will of coming; for they have it not in, nor of themselves, but he makes them ‘ willing in the day of his power,’ Ps. cx. 8. And this work we could manifest ἴο be great and glorious, might we insist on the particulars of it.

Secondly. The materials of the tabernacle being freely offered were wisely framed, and compacted together, and fashioned into a sanctuary for an habitation of the Lord. This was the work of Bezaleel and Aholiab, by art, wisdom, and skil]. But the fashioning of the real spiritual house of God by Christ in all ages, is a thing full of mysterious wisdom, and holiness. The apostle expresseth it in sundry places; we may touch on some of them. Eph. 1. 20—22. ‘Jesus Christ himself is the chief corner stone; in whom all the building framed together, groweth into an holy temple in the Lord: in whom you also are builded together for an habitation of God through the Spirit.” The living stones being brought together by their own willing offering of themselves to the Lord, they are by him, as the tabernacle of old, fitly framed together into a holy temple or habitation for God. How this is done, as he says in general that it is by the Spirit, so he particularly declares, Eph. iv. 15, 16, ‘ growing up into him in all things which is the head even Christ, from whom the whole body fitly joined together, and compacted by that which every joint suppheth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.’ And he expresseth it again to the same purpose; Col. ii. 19. There are various allusions in the words, both unto an artificial house, and unto the natural body of aman. The sum is, that in Christ the head of this body, the Lord and builder of this house, there is resident a spirit of life, which by him is communicated to every stone of the house, which gives it life, usefulness, union unto the head or Lord of the body or house; as also order and beauty in reference unto the whole: That is, being all alike united unto Christ, and acted in their places and order by one Spirit, they become one house unto God. In brief; the compacting and uniting of the materials of this house is twofold: First, physical and living: Secondly, legal or moral. The former is, as was said, by the communication of the same spirit of life unto them all, which is in Christ their head; so that they are all animated and acted by the same Spirit. The second is, their regular disposition into beautifully ordered societies, according to the rules and laws of the gospel.

Thirdly. That the house so built and compacted, might be a habitation unto God, it was necessary, that an atonement should be made for it by sacrifice, and that it should be purified and sanctified with the blood thereof. This our apostle declares, Heb. ix. 19—21, ‘ For when Moses’ had spoken every precept to all the people, according to the law, he took the blood of calves, and of goats, with water and scarlet wool, and sprinkled both the book and all the people, saying, This is the blood of the testament, which God hath enjoined unto you. Moreover he sprinkled likewise with blood, both the tabernacle and all the vessels of the ministry.’ This also was Christ to do in the building of his church, as the apostle in the same place declares. He was to make atonement for it by the sacrifice of himself; and to sprinkle it wholly with his own blood, that both an atonement might be made for it, and likewise that it might be cleansed, sanctified, and dedicated unto God; which part of his work in building his house, the Scripture most largely insists upon.

Fourthly. The tabernacle being erected, and sprinkled with blood, it was also with all its utensils to be anointed with the holy oil; and it was so accordingly, Exod. xl. 9—11, ‘Thou shalt, saith God, take the anointing oil, and anoint the tabernacle and all that is therein, and all the vessels thereof, and it shall be holy. And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar, and it shall be an altar most holy.’ That this unction was a type of the Holy Ghost is known; he is the oil of gladness wherewith Christ himself, and all his, were to be anointed. ‘This, therefore, the Lord Christ in an especial manner takes care for in the building of his house; namely, to have it anointed by the Holy Ghost: this he promised unto them, John xvi. 7, and this he performeth accordingly, 1 John 11. 27. This unction, with all the blessed and glorious effects of it, doth the Lord Christ grant unto this whole house of his. And these are the heads of some of the principal actings of Christ in the building of the house of God: all which are done by him effectually, and by him alone.

Lastly. Unto the completing of this house for an habitation to the Lord, the glorious entrance of his presence into it was required. And this also is accomplished by him according to his promise that he will be with us, among us, and dwell in us by his Spirit unto the end of the world, Matt. xxviil. 20; 1 Cor. i. 16; 2 Cor. vi. 16; Eph. 11. 19—22.

And so we have briefly demonstrated the first thing expressed in the words, namely, that Christ was the builder of the house, whereof Moses was a part and a member only.

II. The second thing asserted is, ‘That the Lord Christ, is worthy of all glory and honour upon the account of his thus building his church, the house of God.—This also is directly taught by the apostle, and included in the comparison that he makes of him with Moses, and his preference above him, He is worthy of much more glory and honour than Moses. What glory it is that the apostle intends, we must first inquire; and then show, both that he is worthy of it, and also hath it; which things comprise what remains of the apostle’s intention in this first argument.

First. The Lord Christ hath an essential glory, the same with that of the Father. This he had from eternity, antecedently unto his whole undertaking of building the house of God, ‘He and his Father are ONE,’ John x. 30. Before his humiliation he was in the form of God and counted it no robbery to be equal to God, Phil. 11. 6. Equal in dignity and glory because of the same nature with him, which is the fountain of all divine glory and honour. This is the glory which he had with the Father before the world was, which being clouded for, a season, in his taking on him the form of a servant, Phil. 1. 8, he desires the manifestation of again, upon the accomplishment of his work in this world, John xvii. 5; Rom.i. 4. But thisis not the glory intended. For the reason and cause of it, is not his building the house of God, but his divine nature from which it is absolutely inseparable. Had this house never been built, yet he would have been thus glorious to eternity.

Secondly. There is in Christ the glory and honour of the buman nature, as glorified after its obedience and suffering. This nature was rendered glorious by virtue of its union with the Son of God from his incarnation, as it is expressed by the angel, Luke i. 35. ‘The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also shall that holy thing which shall be born of thee be called the Son of God.’ But it received an inconceiveable Ὁ addition of glory, when being made spiritual and heavenly, and every way glorified beyond what the understanding of man can reach unto, (for whereas our vile bodies shall be made like unto his glorious body, orwe shall be made like unto hin, it doth not appear, is not conceivable, what we shall be, 1 John iii. 2,) it was received triumphantly into heaven, Acts i. 9, there to continue until the times of the restitution of all things, Acts il. 21. Neither is this as absolutely considered, the glory and honour here intended. For this glory is not merely that which he hath in himself, but that which is due to him from, and given to him by the church.

Thirdly. There is the honour and-glory which he hath received in his exaltation, as the head of the church. What this glory is, and wherein it doth consist, or what are the effects of his exaltation, have been at large declared on ch. i. 2, 3, &c, Matt. xxviii. 18; Eph. i. 20 —22; Col. i. 15—18. In this last place both the nature and reason and consequents of it are expressed. The nature of it is in this, that he is the first-born of every creature, ver. 15, or Lord, and heir of the whole creation of God; the head of the body, with an absolute pre-. eminence in all things, ver. 18. And the reason which makes this exaltation reasonable, is taken from the dignity of his person absolutely considered, and the infiniteness of his power. For, in his person, ‘ he is the image of the invisible God,’ ver. 15. Or, ‘ the express image of the Father, as Heb.i. 3. And as to his power, ‘ by him were all things created that are in heaven, and that are in earth,’ ver. 16, as is at large declared, John i. 1—3. This made it equal, that having fulfilled the work assigned unto him, mentioned ver. 20—22, he should enjoy all the glory and honour insisted on; that is, that after he had built the house of God, he was thus exalted.

What this glory or honour of Christ is, with respect unto the church or the house built by him, shall be briefly declared; supposing, as was said before, what hath been already taught concerning it on the first chapter. And it may be considered,

First. In respect of the collation of it upon him. His glory as the eternal Son of God, was and is personal and natural unto him, even as it is unto the Father. For each person being possessed ἐμ solidum of the same nature, each of them being God by nature, and the same God, they have the same glory. But this glory of Christ, as the builder of the church, as mediator, is consequent unto, and bestowed on him by the will and actual donation of the Father. By him was he designed unto his work, and from him doth he receive his glory. “He raised him from the dead, and gave him glory, 1 Pet. i. 21. That is, not only rendered him glorious by his resurrection, as he was declared to be the Son of God with power, according to the spirit of holiness by the resurrection from the dead; as Rom. i. 4, that is, made known by that miraculous divine operation to be the true real Son of God, and his divine nature thereby manifested; nor only because he was afterwards received up into glory, 1 Tim. i. 16; that is, gloriously and - triumphantly in his human nature received into heaven; but because it was his will that glory and honour should be yielded, ascribed, and paid unto him. For so he speaks concerning the whole intellectual creation. As first, for angels; he saith, ‘let all the angels of God worship him,’ ch.1.6. And for man, ‘the Father hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father,’ John v. 22, 23. So that this glory and honour is conferred upon the Lord Christ, as the builder of the church, by the grant, donation, and will of the Father.

Secondly. As to the nature of this glory, it consists in this; that he is the object of all divine religious worship; and the principal author of all the laws thereof, whereby it is outwardly and solemnly celebrated or performed. Hence there is a twofold duty incumbent on the church in reference to him who is the builder of it, our Mediator Jesus Christ. 1. That they serve him, trust him, believe in him, obey him with all religious subjection of soul and conscience. Hence, saith he, ye believe in God, believe also in me, John xiv. 1;—ye believe in God the Father who sent me, believe also in me who am sent, with the same divine faith and confidence. Commands and examples unto the same purpose are multiplied in the Scripture, as I have elsewhere shown at large. Jesus Christ our Mediator, God and man, the builder of the church, is the proper object of our religious faith, love, and fear, even as the Father is. In him do we believe, on his name do we call, to him do we subject and commit our souls unto eternity. This glory is due to him because he built the church. 2. The observance of all his commandments, laws, and institutions, as the great sovereign Lord over our souls and consciences in all things. ‘ For to this end Christ both died, and rose, and lived again, that he might be Lord both of the dead and the living,” Rom. xiv. 9. Supreme Lord over us whilst alive, requiring obedience to all his laws as a, Son over his own house; and when we are dead to raise us again, and to bring us unto his judgment seat, as ver. 10, 11. And this obedience he gives in command to all his disciples, Matt. xxvii. 20. And in these things consists that peculiar glory which Christ as this builder of the house hath, or is endowed withal.

Thirdly. Two things may be considered concerning this glory. 1. What it is that is the formal reason of it; that which renders him a meet object of the church’s worship, and the church’s worship to be truly divine or religious. 2. What is the principal motive prevailing with us to give him this glory and honour. For the first, 10 1s no other but the divine nature. The natural and essential excellencies of the Deity, are the formal reason and proper object of all divine worship.

We worship the Lord Christ who is God and man; he is so in one person; and his person who is God and man is the object of that worship. But the formal reason and object of it is the divine nature in that person. Give me leave to say, God himself could not command the Lord Christ to be worshipped with divine religious adoration, were he not God by nature, for the thing itself impileth a contradiction. Religious worship is nothing but an assignation of that honour which is due to divine excellencies; namely, to trust, believe, fear, obey, love, and submit unto infinite holiness, goodness, righteousness, power, in the first cause, last end, and sovereign Lord of all. Now, to assign glory proper to divine excellencies, and which receiveth its nature from its object, where divine excellencies are not, is openly contradictory. Besides, God hath said, ‘I am the Lord, that is my name, and my glory will I not give unto another,’ Isa. xlu. 8. He that hath not the name of God, that is, his nature, shall not, nor can have this glory which is to be the cbject of the worship mentioned, And there are not scarcely more gross idolaters in the world than those who profess to worship Christ, and to believe in him,—in a word,—to give him all the glory that is due to God, and yet deny him so to be.

Now, in our worship of Christ, which is our assignation of glory to him, he is considered two ways. 1. Absolutely, as he is ‘over all, God blessed for ever,’ Rom. ix. 5. 2. As he is the Mediator between the Father and us. In the first respect he is the proper and ultimate object of our worship. We believe in him, pray unto him; as Stephen offered his dying prayer to him in particular. They stoned Stephen praying or invocating, in these words, ‘Lord Jesus, receive my spirit,’ Acts vit. ὅθ. So-are we baptized in his name, and thereby initiated into his service, as our Lord and our God; as Thomas expresseth his confession of him, John xx. 28. So may we pray unto him directly and distinctly, making his person the ultimate object of our faith, trust, and subjection of soul therein. See Eph. v. 23—25; 2 Cor. v. 15; Titus 11. 14; Rom. xiv. 9—18. 2. Consider him in the latter way, as the Mediator between the Father and us. So he is the immediate, but not the ultimate object of our worship. In this sense, ‘through him we do believe in God, who raised him up from the dead, and gave him glory, that our faith and hope might be in God, 1 Pet.i. 21. He is the means of our faith and hope. By him we have an access by one spirit unto the Father, Eph. n. 18. And according to his command, we ask of God in his name, and for his sake, John xvi. 23, 24, 26. And in this sense, in all our worship internal and external, in our faith, confidence, obedience, and supplications, the Father is considered as the ultimate object of our worship, and the Lord Christ the Son, as he who hath procured acceptance for us, who pleads our cause, manageth our affairs, justifies our persons, and prevails for grace and mercy. And this is the most ordinary and standing way of faith in the worship of God. We address ourselves to the Father by Christ the Son, as Mediator, considering him as vested with his offices in and over the house of God. This the apostle excellently expresseth, Eph. iii. 14— 19. However, it is free for us to address our petitions directly unto Christ, as he is God, equal with he Father.

And we may see here the difference that is between our worship of Christ the Mediator, and the worship of saints and angels by the Papists. ‘They go first to their saints, to the blessed Virgin especially; to her they pray—what to do? to give them grace, mercy, pardon of sins, and salvation. This, indeed, many of them have done, and do, and that in a horribly idolatrous blasphemous manner. But this they commonly plead; that they only pray to saints that they would pray and intercede with God for them; granting that they may be mediators of intercession, though not of oblation. Well then! their praying unto saints is one distinct act of worship, whereof the saints are the only object; which, they being mere creatures, is open and express idolatry. But now in our worship of Ged by Christ, it is the same worship whereby we worship the Father and the Son, the Father in and through the Son; with the same actings of faith and confidence, and by the same invocation, the one as the object ultimately of our intercession, the other as the Mediator of our acceptance. But it will be said, May we not then pray to Christ to pray to the Father for us, which would be a distinct act of religious worship? I answer, 1. We have no precedent in Scripture, nor warrant for any such address. 2. It seems not agreeable to the analogy of faith, that we should pray unto Christ to discharge his own effice faithfully. But this we may do; we may pray unto him distinctly for grace, mercy, pardon, because he is God; and we may pray unto the Father by him, as he is our Mediator, which two modes of divine worship are sufficiently revealed in the Scripture.

Secondly. Having considered the formal reason of the glory insisted on, we are next to inquire after the great motive unto our giving him this glory, that makes him worthy of it, and obligeth us in especial duty to give it unto him. Christ our Mediator, God manifested in the flesh, God and man, whole Christ, his divine and human nature in one person, is the object of our religious adoration and worship; and it is just, righteous, equal, that we should constantly and continually worship him, because he hath built the house of God; because of his work of mediation.

As it is in the first command, so it is in this matter, ‘ 1am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage; thou shalt have no other gods before me,’ Exod. xx. 2,3. Declaring himself to be the Lord God, he proposeth the formal reason of all religious worship, and that which makes it indispensably necessary. But yet to stir the people up to the actual performance of it, he adds that great motive in what he had done for them, ‘he had brought them out from the land of Egypt, out of the house of bondage.’ Had he not done so, all worship and honour divine was due unto him; but having done so, it is a strong obligation to bind them to diligence in its observance. So I say it is in this matter. Christ is to be worshipped because he is God, but the great motive hereunto is what he hath done for us in the work of redemption. And unto all that we have said in this matter, we have the joint testimony of all the saints and angels of God. Rev. v. 8—13. ‘And when he had taken the book, the four living creatures, and four and twenty elders, fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the prayers of the saints. And they sang a new song, saying, Thou art worthy to take the book and to open the seals thereof; for thou wast slain, and hast redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests, and we shall reign on the earth. And I beheld, and 1 heard the voice of many angels round about the throne, and the living creatures, and the elders, and the number of them was ten thousand times ten thousand, and thousands of thousands. Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, and honour, and glory, and power, be unto him that sitteth on the throne, and unto the Lamb for ever and ever.’ The whole of what we have asserted is here confirmed. For, 1. The Lamb here is Jesus Christ the Mediator, the Lamb of God that took away the sins of the world. 2. The worship and honour ascribed unto him, is holy, sacred, and religious, and that from the whole creation. 3. It is but one and the same worship that is given unto the Lamb, and to him that sits upon the throne, even the Father. 4. The reason hereof, and great motive unto it, whence it is said that he is worthy of it, so that it is our continual duty to perform it unto him, is, because of the great things he hath done for us, in our redemption and salvation; that is, his building of the house of God.

From what hath been spoken, it is evident in what sense we worship the man Jesus Christ, with divine honour and worship; even as his human nature, by virtue of personal union, subsisteth in the person of the Son of God, which person is the proper object of our worship.

To close this matter; here lies a great difference between Christ and Moses. That whereas the work of Moses, brought all the honour and glory he had unto his person, and which yet was but an inferior work, the work ofa servant or ministerial builder; the person of Christ brought glory and honour unto his work, although it were very excellent and glorious, for he condescended and humbled himself unto it, Phil. ii. 6—8. But yet the work being done, is a cause of giving new honour and glory unto his person.

It remains only, that I briefly give the reasons why this building of the house doth render the Lord Christ so worthy of glory and honour. It doth so,

First. Because the work itself was great and glorious. Great works make the authors of them famous and honourable. Hence have been the endeavours of men to eternize their names, to make themselves famous and renowned by their works and buildings. This was one end of that stupendous enterprise of the children of men in the building of Babel; they would build a tower make themselves a name, Gen. xi. 4, to get them renown and glory. And they have been imitated by their posterity, who in all ages have praised their saying. So Nebuchadnezzar testifieth concerning himself, Dan. iv. 30. ‘Is not this,’

saith he, ‘great Babylon, that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?’ But, alas! what poor perishing heaps have been the products of their endeavours! they have all long ago been made a spoil unto time and confusion. When Solomon went about to build a material typical house for God, he tells Hiram, the king of Tyre, in his message unto him, that the house which he built was very great; ‘for,’ saith he, ‘oreat is our God above all gods,’ 2 Chron. 1. 5. But he adds moreover, ‘but who is able to build him an house, seeing the heaven, and the heaven of heavens cannot contain him; who am I then that I should build him an house, save only to burn sacrifice before him.’ The use of this house is not for God to dwell in, but for us to worship him in. Do not conceive that I am building a temple with such thoughts and apprehensions, as the nations build theirs unto their false deities; namely, to confine them to a place and keep them in. The immensity of the nature of our God will admit of no such thing. It is only a place for his service that I intend. But now this hath Christ done, he hath built a house for God to dwell in for ever. And this on many accounts was a greater work than that of the creation of all things out of nothing. But if from that ancient work of creation was to arise all the glory of God according to the law of nature, how excellent is this honour and glory, which ariseth to Jesus Christ, and to God by hin, from this new creation; from his forming and creating new heavens and new earth, wherein dwelleth righteousness.

Secondly. It is glorious on ali accounts of glory; glorious in itself; who can set forth, who can express the glory and beauty, the order of this work? The tabernacle with the temple of old, and all their furniture, were exceedingly glorious, but yet they and their worship had no glory in comparison of the more excellent glory of this spiritual house, 2 Cor. i. 10.

It is glorious in its foundation, which is Christ himself. ‘ Other foundation can no man lay, save that which is laid, which is Jesus Christ,’ 1 Cor. ii. 11. This is the rock on which this house is built, Matt. xvi. 18. ‘He is laid in Sion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation,’ Isa. xxviii. 16. So glorious, that when he is brought forth, those concerned in the building, shout with crying, ‘ Grace, grace unto it,’ Zech. iv. 7. And it is glorious in its superstruction; it is built up of living stones, 1 Pet. ii. 4, which also are precious and elect; cemented among themselves, and wrought into beauty and order by the Spirit of God; it is also glorious in respect of its end,—it is built unto the glory of God. This house is the foundation of eternal glory, as being that upon the account whereof God will for ever be glorified. It comes into the place of the whole creation at first, and doubles the revenue of glory unto God. But as unto these things, more must be spoken afterwards.

Our duty is to bear in mind this honour and glory of Christ; as that whereunto he is exalted, and that whereof he is every way worthy. And herein our concernment and honour doth lie. For if any one member of the mystical body being honoured, all the members rejoice with it, 1 Cor. xi. 26, how much more have all the members cause to rejoice in this unspeakable honour and glory of their Head, whence all their honour in particular doth flow.

III. The honour and glory of all that ever were, or ever shall be employed in the work and service of the house of God, jointly and severally considered, is inferior, subordinate, and subservient to the glory and honour of Jesus Christ, the chief Builder of the house. He is worthy of more honour than they all. He is the Son. they are servants. He is over the house, they are in it, and parts of it. They are shepherds, but the sheep, the lambs, are his. He is the apyeromny, ‘the Chief or Prince of shepherds;’ all their honour is from him, and _ if it be not returned unto him, it is utterly lost.

Ver. 4.—For every house is built by some, but he that built all things 1s God.

In this verse the apostle confirms and illustrates what he had before asserted and proved. Hereunto two things were necessary. For first, whereas his whole discourse had reference to the analogy that is between a house and its builder on the one hand, and Christ with his. church on the other; seeing it lies in this, that as the builder is worthy of more honour than the house built by him, so is Christ of more than the whole church or house of God which was built by him; it was therefore necéssary to show, that his argument had a real foundation in the things, from which the parity of reason insisted on by him did arise. This he doth in the first words, ‘ Every house is builded by some.’ Every house whatever hath its builder, between whom and the house there is that respect, that he is more honourable than it. This therefore holds equally in an artificial house, and in an analogical. The respect mentioned is alike in both.

Secondly. If that building of the house, which alone would make good the apostle’s inference and intention, (namely, that Christ was more honourable than Moses, because he built the house, Moses was only a part of it,) were such as we have described, the building of the church in all ages, who could perform it? to whom must this work belong?) Why, saith he, ‘He who built all things is God.’

Two things are here to be inquired into, First. What is intended by the ‘all things’ here mentioned. Secondly. Who is intended by God, who is said to build them all.

For the first, ta πάντα, ‘all things,’ is put for ταῦτα παντα, ‘all these things,’ all the things treated about, which kind of expression is frequent in the Scripture. And therefore Beza well renders the words, ‘hee omnia,’ ‘ all these things.’ The whole house, and all the persons that belong to it, or the parts of it, in all ages. And thus is ra παντα constantly restrained to the subject-matter treated of. Besides, the word katrackevacac, here used by the apostle, whereby he expressed before the building of the house, plainly declares that it is the same kind of building that he yet treats of, and not the absolute creation of all things, which is nowhere expressed by that word. And this is sufficient to evince what we plead for. This word is nowhere used in the Scripture to express the creation of all things, neither doth it signify to create, but to prepare, and to build. And it is often used in this business of preparing the church or the ways of the worship of God. See Matt. xi. 10; Lukei. 17, vii. 27; Heb. ix. 2,6. So that there can be no pretence of applying it to the creation of the world in this place. Again, the making of all things, or the first creation, doth not belong to his purpose; but the mention of it would disturb the series of his discourse, and render it equivocal. There is neither reason for it in his design, nor place for it in his discourse, nor any thing in it to his purpose.

Secondly. Who is here intended by the name Gop. The words may be so understood, as to signify either, that God made or built all these things, or, that he who made and built all these things, is God. The first sense making God the subject, the latter the predicate of the proposition. But as to our purpose they amount to the same. For if he who made them is God, his making of them declares him so to be. And it is the Lord Christ who is intended in this expression. For,

First. If God absolutely or God the Father be intended, then by the ‘building of all things,’ the creation of the world is designed, so they all grant who are of that opinion; but that this is not so, we have already demonstrated from the words themselves.

Secondly. The introduction of God absolutely, and his building of all things in this place, is no way subservient to the purpose of the apostle. For what light or evidence doth this contribute to his principal assertion, namely, that the Lord Christ was more honourable than Moses, and that upon the account of his building the house of God, the confirmation whereof he doth in these words expressly design.

Thirdly. It is contrary to his purpose. For whereas, he doth not prove the Lord Christ to be deservedly preferred above Moses, unless he manifest that by his own power he built the house of God in such a manner as Moses was not employed in, according to this interpretation of the words he here assigns the principal building of the house to another, even the Father, and so overthrows what he had before asserted.

This then, is, that which by these words the apostle intends to declare, namely, the ground and reason whence it is that the house was or could bein that glorious manner built by Christ, even because he is God and so able to effect it; and by this effect of his power he is manifested so to be.

Ver. 5.—And Moses verily (was) faithful in all his house, as a servant, for a testimony of those things which were after to be spoken. But Christ (was faithful) as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.

The apostle in these words proceedeth to another argument to the same purpose with the former, consisting in a comparison between Christ and Moses, in reference to their relation to the house of God when built. In the building they were both faithful, Christ as the chief builder, Moses as a principal part of the house, ministerially also employed in the building of it. The house being built, they are both faithful towards it in their several relations toit; Moses as a servant in the house of God, Christ as a Son over his own house; his own because he built it.

The Vulgar Latin reads also in the latter place, ‘in the house;’ ev τῷ οἰκῳ, for ext τὸν οἰκον, ‘over the house,’ but corruptly as was observed. The agreement of the original copies, and series of the apostle’s discourse, require ‘over the house.’ A Son over the house.’

Some by αὐτου, would have God the Father to be intended, ‘ over his house,’ the house of God. But the other sense, ‘ his own house,’ is evidently intended. Having built the house, and being the Son or Lord of it, it becomes ‘ his own house.’

As to Moses, there are in the words, 1. His relation to the house of God, which was that of a servant. 2. The end of his ministry, ‘for a testimony of the things that were to be spoken afterwards.’

In reference to the Lord Christ, 1. His relation to the house is asserted to be that of a Son, or Lord over the house. 2. An application of his faithfulness in that relation; but Christ as a Son, that is, was faithful asa Son. 3. A declaration of the state and condition of that house over which as a Son he presides, with an application of the things spoken, to the faith and obedience of the Hebrews, ‘ whose house are we, if we hold fast.’

The argument of the apostle in these words is obvious. The Son faithful over his own house, is more glorious and honourable than a servant that is faithful in the house of his lord and master. But Christ was thus a Son over the house, Moses only a servant in it.

There is one difficulty in the terms of this argument, which must be removed before we enter upon the explication of the words in particu- Jar. And this lies in the opposition that is here made between a son, and a servant, on which the stress of it doth lie. For Moses was not so a servant, but that he was also a child, a son of God. And the Lord Christ was not so a Son, but that he was also the Servant of the Father in his work, and is in the Scripture often so called: and accordingly he constantly professed that as he was sent by the Father, so he came to do his will and not his own. ‘

Answ. The comparison here made is not between the persons of Christ and Moses absolutely, but with respect to their relation to the church or house of God in their offices. Moses was indeed a son of God by adoption, (for adoption belonged to believers under the Old Testament, Rom. ix. 4.) He was so in his own person, but he was not a son in reference to the house, but a servant by his office and no more. And the Lord Christ, who was the Son of God on a more glorious account, even that of his eternal generation, is not here thence said to be a Son, he is not as such here spoken of, but as one that had the rule as a Son over the house.

Secondly. It is true Christ was the Servant of the Father in his work, but he was also more than a servant. Moses was in the house a servant and no more. The Lord Christ was so a Servant, as that he was also the Son, Lord, and Heir of all, And this as to the equity of it, is founded originally in the dignity of his person, for he is ‘ God over all, blessed for ever,’ Rom. ix. 5. He was God and Lord by nature, a Servant by condescension, and therefore made a Son or Lord, by the Father’s constitution, as our apostle declares at large, Phil. ii. 6—9. This then is the economy of this matter. Being in himself God over all, he became, by voluntary condescension, in the susception of human nature, the Servant of the Father, and on the doing of his will, he had the honour given him of being the Son, Head, and Lord over the whole house. So that no scruple can hence arise against the force of the apostle’s argument. Two things are in general contained in the words, as they report the relation of Moses to the house of God. 1. His ministry. 2. The end of that ministry, as was observed. 1. Moses verily was faithful as a servant in his whole house. The office ascribed to him, is that of a servant. A servant of God and of the people. Θεραπων, ‘a servant,’ minister or officer in sacris, ‘in things belonging to religious worship.’ This was his place, office, dignity, and honour. And this is accompanied with a threefold amplification, 1. In that he was faithful in his service, which, wherein it consisted, hath been declared. 2. In that he was a servant in the house of God; not in the world only, and in compliance with the works of his providence, as all things serve the will of God, and wicked men, as Cyrus and Nebuchadnezzar, are called his servants; but in his house, in that service which is of nearest relation and of greatest concernment to him. It is an honour to serve the will of God in any duty, but in those especially which concern his house, and his worship therein. 3. In that he was not thus employed, and thus faithful, only in this or that part of the house of God, in this or that service of it, but in his whole house, and all the concernments of it. Herein was he differenced from all others whom God used in the service of his house under the Old Testament. One was employed in one part of it, another in another; one to teach or instruct it, another to reform or restore it; one to renew a neglected ordinance, another to give a new instruction, none but he was used in the service of the whole house. All things for the use of all ages, until the time of reformation should come, were ordered and appointed by him. And these things greatly speak his honour and glory, although, as we shall see, they leave him incomparably inferior to the Lord Christ.

‘For a testimony of those things which should be spoken after.’ The end of the service and ministry of Moses is expressed in these words. It was to be εἰς μαρτυριαν, ‘for a testimony.’ The word and ordinances of God are often called his testimony. That whereby he testifieth and witnesseth his will and pleasure to the sons of men. my, ‘that which God testifieth.’ Some therefore think the meaning of the words to be, that Moses in his ministry revealed the testimony of God, and those words, ‘of the things that should be spoken,’ are as much as in and by the things that he spake, that God would have spoken by him, wherein his testimony did consist. But this exposition of the words is perplexed, and makes a direct coincidence between the testimony and the things spoken, whereas they are distinct in the text, the one being subservient to the other, the testimony to the things spoken. Others take testimony to be put for a witness, he that was to bear testimony; which it was the duty of Moses to be and to do. He was to be a witness to the word of God which was given and revealed by him. And both these expositions suppose the things spoken, to be the things spoken by Moses himself. But neither doth this seem to answer the mind of the Holy Ghost. For,

First. This being a testimony refers to the whole faithfulness of Moses, which was not confined or restrained to the things that were spoken, but extended itself to the whole service of the house wherein he was employed, as well in the building of the tabernacle and institution of ordinances, as revealing the will of God in his law.

Secondly. AaAnSncouevwy respects things future unto what he did in his whole ministry. This our translation rightly observes, rendering it ‘ the things that should be spoken after.’ And this, as well as the order of the words, as the import of them doth require. In his ministry he was a testimony, or by what he'did in the service of the house he gave testimony; whereunto? to the things that were afterwards to be spoken, namely, in the fulness of time, the appointed season, by the Messiah, that is, the things of the gospel, And this indeed was the proper end of all that Moses did or ordered in the house of God.

This is the importance of the words, and this was the true and proper end of the whole ministry of Moses, wherein his faithfulness was tried and manifested. He ordered all things by God’s direction in the typical worship of the house, so as that it might be a pledge and testimony, of what God would afterwards reveal and exhibit in the gospel. ‘For Christ is the end of the law for righteousness unto them that do believe,’ Rom. x. 4. And it was revealed unto him, as ‘ unto the other prophets, that not unto themselves, but unto us, they did minister in the revelations they made of the things testified unto them, by the Spirit of Christ which was in them,’ 1 Pet.i. 11, 12. And whereas it is frequently said that ‘ Moses bare witness unto the Lord Christ and the gospel,’ he did it not so much by direct prophecies and promises of him, as by the whole constitution and ordering of the house of God and all its institutions, especially in the erection of the tabernacle, and the appointment of the sacrifices annexed to it. For the first witnessed and represented the assumption of our human nature by Christ, whereby ἐσκηνωσεν, ‘ he tabernacled amongst us,’ John i. 14, And therefore after the tabernacle was built, God spake only from thence, Lev. i. 1]. And the latter represented that great sacrifice whereby the Lamb of God took away the sins of the world. Herein was Moses faithful.

And here the apostle takes his leave of Moses, be treats not about him any more, and therefore gives him as it were an honourable burial. He puts this glorious epitaph on his grave, ‘ Moses a faithful servant of the Lord in his whole house.’

faithful is here to be repeated; ‘ was faithful as a Son over his own house.’ Every word almost proves the preeminence asserted. He is a Son, Moses a servant. He over the house, Moses in the house. He over his own house, Moses in the house of another.

In what sense the Lord Christ is said to be the Son over his house, hath been so fully declared in our exposition of the first chapter, that it need not here to be insisted on. Absolute and supreme authority over all persons and things, are intended in this expression. All persons belonging unto the house of God are at his disposal, and the institution of the whole worship of it is in the power of him alone. Which things, (as was said) have been already spoken unto.

‘ Whose house are we.’ Od orxoc eonev. Having confirmed his argument, the apostle returns, after his manner, to make application of it unto the Hebrews, and to improve it for the enforcement of his exhortation unto constancy and perseverance. And herein, first, he makes an explanation of the metaphor which he had insisted on. 1 have, said he, spoken these things ofa house and its building, but it is the church, it is ourselves that I intend; ‘ Whose house are we.’ Secondly, that they might know also in particular, who it is that he intends, he adds a farther description of them; ‘if we hold fast our confidence, and the glorying of hope unto the end.’

‘ Whose house are we.’ That is, believers who worship him ac~ cording unto the gospel are so. And the apostle frequently both in exhortations and applications of arguments and threatenings, joineth himself with the professing Hebrews for their direction and encourageragement. Now believers are the house of Christ upon a triple account.

1. Of their persons. In them he dwells really by his Spirit. Hence are they said tobe living stones, and on him to be built into a holy temple, 1 Pet. 11.5. And as such doth he dwellin them, Eph. 11. 20—22; 2 Cor. i. 16, vi. 19; John xiv. 17.

2. Of their being compact together in church-order according to his institution, whereby they are built up, cemented, united, and become a house, like the tabernacle or temple of old, Eph. iv. 16; Col. ii. 19.

3. Of their joint-worship performed in that order; wherein and whereby he also dwells among them, or is present with them, unto the consummation of all things, Rev. xxi. 3; Matt. xxviii. 20.

‘ If we hold fast our confidence, and the glorying of hope firm unto the end.’

Eavzeo. These words may have a double sense: First. To express the condition on which the truth of the former assertion doth depend. Weare his house: but on this condition, that we hold fast, &c. Secondly. To express a description of the persons who are so the house of Christ, by a limitation and distinction amongst professors; showing that in the former assertion, he intends only those who hold fast their confidence firm to the end.

According unto these several interpretations, the words are severally employed. Those who embrace the first sense, make use of them to prove a possibility of the falling away of true believers, and that totally and finally from Christ. For, say they, without the supposition thereof, the words are superfluous and useless. -Those who cleave to the latter sense, suppose the words irrefragably to confirm the certain permanency in the faith of those who are truly the house of Christ; they being such alone, as whose faith hath the adjuncts of permanency and stability annexed unto it. For others, whatever they may profess, they are never truly or really the house of Christ; whence it undeniably follows, that all true believers do certainly persevere unto the end.

I shall not here engage into this controversy, having handled it at large elsewhere. Only as to the first sense contended for, I shall briefly observe. First. That the supposition urged proves not the inference intended, and, Secondly. That the argument from this place is not suited to the hypothesis of them that make use of it For as Paul puts himself among the number of those who are spoken of, whose faith yet none will thence contend to have been liable to a total failure; so such conditional expressions of gospel comminations, although they have a peculiar use and efficacy towards believers in the course of their obedience, as manifesting God’s detestation of sin, and the certain connexion that there is by God’s eternal law, between unbelief and punishment; yet they do not include any assertion that the persons of believers may at any time, all things considered on the part of God as well as of themselves, actually fall under those penalties, as hath been at Jarge elsewhere evinced. Again, this argument suits not the hypothesis that it is produced in the confirmation of. For if it be the condition of the foregoing assertion, whereon the truth of it doth de— pend, then are none at present the house of God, but on a supposition of their perseverance to the end. But their opinion requires that persons may be really this house by virtue of their present faith and obedience, although they afterwards utterly fall from both and perish for evermore. This then cannot be the sense of the words according to their principles who make use of them for their ends. For they say that men may be the house of Christ although they hold not fast their confidence to the end, which is directly to contradict the apostle, and to render his exhortation vain and useless.

The words therefore are a description of the persons who are the house of Christ, from a certain effect, or adjunct of that faith whereby they became so to be. They are such and only such, ‘as hold fast their confidence, and glorying of hope firm unto the end, whereby they are distinguished from temporary professors who may fall away.

Two things are observable in the words. First. What it is that the apostle requires in them who are the house of Christ, namely, confidence and glorying in hope. Secondly. The manner of our retaining them; we must hold them fast and firm, whereunto is subjoined the continuance of this duty, it must be totheend. First. For our confidence; most understand by it either faith itself, or a fiduciary trust in God, which is an inseparable effect of it. This grace is much commended in the Scripture, and they say, here intended by our apostle. A reliance they mean, resting and reposing our hearts on God in Christ, for mercy, grace, and glory; this is our Christian confidence. And the ‘rejoicing of hope;’ that is the hope wherein we rejoice. Hope of eternal life, promised by God, purchased by Jesus Christ, and expected by believers, fills them with joy and rejoicing, as Rom. v. 5; 1 Pet.i. 8.

These things are true, but whether peculiarly intended in this place by the apostle is questionable; yea that the words are of another import, and require another interpretation, is manifest from them and the context.

For, First. The word zappyoua, translated ‘ confidence,’ although it frequently occurs in the New Testament, yet it is never used to slgnify that fiduciary trust in God which is an effect of faith, and wherein some have thought the nature of it to consist. For unless where it ig used adverbially to signify openly, plainly, notoriously, as it doth always in the gospel of John; (see chap. xviii. 20;) it constantly denotes a freedom, liberty, and constancy of spirit, in speaking or doing any thing towards God or men. See Acts ii. 29, iv. 13, 29; 2 Cor. it. 12; Phil. 1.20; 1 Tim. 11. 15, And we have before manifested that this is the genuine’and native signification of the word.

Secondly. The confidence here intended doth refer to our hope, no less than the καυχημα, or ‘rejoicing’ that followeth. The words are not rightly distinguished, when confidence is placed distinctly as one thing by itself, and rejoicing only is joined with hope. And this is evident from the construction of the words. For βεξαιαν, “ firm,’ agrees not immediately with ελπιδος, “ of hope,’ which is of another case; nor with καυχημα; ‘rejoicing,’ which is of another gender; but with παρῥησιαν it agrees in both, and is regulated thereby, which it could not be unless confidence were joined with hope also; confidence of hope..

Thirdly. Not our hope itself, but the cavynua, ‘ glorying,’ or rejJoicing in it, and of it, is intended by the apostle; and therefore no more is our faith in the former expression.

The genuine sense then of these words, will best appear from the consideration of the state and condition of the Hebrews, and what it is that the apostle invites and encourageth them to. This condition, as hath been frequently declared, was a condition of persecution, and danger of backsliding thereon. How then are men at such a season usually prevailed on, sinfully to fail, and miscarry in their profession? It is not at first by parting directly and openly with faith and hope, but by failing in the fruits of them, and the duties which they require. Now of that hope which we have concerning a blessed immortality and glory by Jesus Christ, there are two proper effects or duties, or it requires two things of us. First. A free, bold, and open profession of that truth which our hope is built on, and that against all dangers and oppositions, for we know that this hope will never make us ashamed, Rom. v. 5. This is the παρῥησια rye ἐλπιδος here mentioned. ‘ A confident, open profession of our hope.’ This we are exhorted to, 1 Pet. iii. 15, ‘ Be ready always to give an answer to every man that asketh you a reason of the hope that is in you’ This ἑτοιμασια προς ἀπολογιαν, this promptitude and alacrity in apologizing, avowing, defending, pleading for the grounds of our hope, is the

500 AN EXPOSITION OF THE (cu. 111. mappnota, the confidence, or rather liberty and boldness of profession here intended. Secondly. An open opposing of our hope, or that which is hoped for, to all difficulties, dangers, and persecutions, with a holy boasting, glorying, or rejoicing in our lot and portion, because the foundation of our hope is sure, and the things we hope for are precious and excellent, and that to the contempt of every thing that riseth against them, is also required of us. This is the καύχημα τῆς eAmiooc intended. In these things men are apt to fail in temptations and persecutions, and when any do so faint, as that they take off from the confidence of their profession; and when they cannot with joy and satisfaction, oppose the foundation and end of their hope to these dangers, they are near to backsliding. And these things also are inseparable from that faith whereby we are made the house of Christ. For although they may be intercepted in their acts for a season, by the power of some vigorous temptation, as they were in Peter, yet radically and habitually they are inseparable from faith itself, Rom. x. 10.

These therefore are the things which the apostle intends in these words, and by showing them to be indispensable qualifications in them who are the house of Christ, he tacitly persuades the Hebrews to look after and to secure them in themselves, to the end of his general exhortation before laid down. 3

In the last place, the apostle declareth the manner how these things are to be secured; ‘if we hold fast our confidence firm unto the end.’ The duty itself relating to the manner of our retaining these things, is ‘to hold them fast.’ The state of them wherein they are to be retained, is ‘ firm,’ or steadfast, and their duration in that estate, is ‘ to the end.’

The first is expressed by the word κατασχωμεν;, which signifies a careful, powerful holding any thing against opposition. Kareyew ro πληδος, is effectually to retain the multitude in obedience when in danger of sedition. And κατέχειν pooveare, to hold, retain, or keep a place with a guard. As in Latin, Oppidum preesidio tenere. Two things therefore are represented in this word. First. That great opposition will arise against this duty, against our firmitude and constancy in profession. Secondly. That great care, diligence, and endeavour, is to be used in this matter, or we shall fail and miscarry in it. Because of the opposition that is made against them, because of the violence that will be used to wrest them from us, unless we hold them fast, that is, retain them with care, diligence, and watchfulness, we shall lose them or be deprived of them.

Secondly. They are to be kept firm, βεβαιαν. The meaning of this word the apostle explaineth, chap. x. 23, ‘ Let us hold fast the profession of our faith without wavering,’ [βεξαιαν, that is akAwn, without declining from it, or shaking in it. It is not enough that we keep and retain, yea hold fast our profession, but we must keep it up against that uncertainty and fluctuating of mind, which are apt to invade and possess unstable persons in a time of trial.

Thirdly. Herein must we continue εἰς ro τελος, ‘ unto the end,’ that is, while we live in this world, not for the present season only, but in all future occurrences, till we come to the end of our faith, or the end of our lives, and the salvation of oursouls. The observations from these verses ensue.

IV. The building of the church is so great and glorious a work, as that it could not be effected by any but by him who was God. ‘ He that builds all these things is God.’ To him is it ascribed, Acts xx. 28; 1 Johniii. 16. And it requires God to be the builder of it.

First. For the wisdom of its contrivance.—When God appointed Bezaleel to the work of building the tabernacle, he says, that he had ‘ filled him with the Spirit of God, in wisdom, and knowledge, and understanding,’ Exod. xxxi. 8. And none were to be employed in the work with him, but such as were ‘ wise hearted, and into whom God had put wisdom,’ ver. 6. And yet this was but for the building of an earthly tabernacle, and that not to contrive it, but only to make and erect it according to a pattern which God himself did frame; this they could not do, till they were ‘ filled with the Spirit of God in wisdom.’ What then must needs be required to the contrivance of this glorious, mysterious, spiritual, heavenly house of God? Nothing could effect it but infinite wisdom. Yea, ‘the manifold wisdom of God’ was in it, Eph. ii. 10. ¢ All the treasures of his wisdom and knowledge,’ Col. i. 3. In this eternal wisdom of God was the mysterious contrivance of this building hid from the foundation of the world, Eph. 111. 9, and its breaking forth from thence in the revelation of it made in the gospel, was accompanied with so much glory, that the angels of heaven did earnestly desire to bow down, and ‘look into it,’ 1 Pet.i1.12. We have a very dark view of the glories of this building, and where it is mystically represented to us, as Isa.Ix; Ezek. xiii, xliv, xlv; Rev. Xxi, Xxli; we may rather admire at it than comprehend its excellency. But when we shall come to see how the foundation of it was laid, at which ὁ all the sons of God shouted for joy; how by the strange and wonderful working of the Spirit of grace, all the stones designed from eternity for the building of this house, were quickened and made living in allages and generations, and how they are from the beginning of the word to the end of it, ‘ fitly framed together to be atemple to the Lord,’ and what is the glory of God’s inhabitation therein, we shall be satisfied that divine wisdom was required thereunto. Ξ

Secondly. For the power of its erection.—It is the effect of divine power; and that whether we respect the opposition that is made to it, or the preparing and fitting of the work itself. Those angels who left their first habitation, had drawn the whole creation imto a conspiracy against the building of the house of God. Not a person was to be used therein, but was engaged in an enmity against this work. And who shall prevail against this opposition? Nothing but divine power could scatter this combination of principalities and powers, and defeat the engagement of the world, and of the gates of hell against this design. Again, for the work itself; the sins of men were to be expiated, atonement for them was to be made, a price of redemption to be paid, dead sinners were to be quickened, blind eyes to be opened, persons of all sorts to be regenerated, ordinances and institutions of worship for beauty and glory to be erected, supplies of the Spirit at all times, and all ages and places, for its increase in grace and holiness, were to be granted, with other things innumerable which nothing but divine power could effect. Consider but this one thing; whereas all the parts of this house are subject to dissolution, the persons whereof it consists do, and must all die, he that builds this house must be able to raise them all from the dead, or else his whole work about the house itself is lost. Now who can do this but he that is God? They who think this is the work ofa mere man, know nothing of it; indeed nothing of God, of themselves, of the Spirit of God, of faith, grace, redemption, or of the reality of the gospel, as they ought. It is but a little dark view I can take of the wisdom and power that is laid out in this work, and yet I am not more satisfied that there is a God in heaven, than I am that he that built this thing is God. And herein also may we see, whence it is that this building goes on, notwithstanding all the opposition that is made to it. Take any one single believer from the foundation of the world, and consider the opposition that is made by sin, Satan and the world, in temptations and persecutions, to his interest in this house of God, and doth it not appear marvellous that he is preserved, that he is delivered? How hath it been in this matter with our own souls, if we belong to this house? That we should be called out of darkness into marvellous light, that we should be preserved hitherto notwithstanding our weakness, faintings, infirmities, falls, sins, &c. Is there not some secret hidden power, that effectually, in ways unknown to us, unperceived by us, puts forth itself on our behalf? Take any particular church in any age, and consider the persons of whom it is composed; commonly the poor, the weak, the foolish im, and of the world, are the matter of it. The entanglements and perplexities that it meets withal from the remainders of its own darkness and unbelief, with the reproach and persecution which for the most part it meets withal in the world, seem enough to root it up, or to overwhelm it every moment, yet it abides firm and stable. Or consider the whole church, with all the individual persons belonging thereunto, and that in all ages, throughout all generations; and think what it requires for its preservation in its inward and outward condition, divine power shineth forth in all these things. Not one stone of this building is lost or cast to the ground, much less shall ever the whole fabric of it be prevailed against.

V. The greatest and most honourable of the sons of men that are employed in the work of God in his house, are but servants, and parts of the house itself—Ver. 5, ‘ Moses verily as a servant.’ Moses himself, the great lawgiver, was but a servant. And if he were no more, certainly none that followed him under the Old Testament, being all inferior to him, (seeing ‘ there arose not a prophet in Israel like unto him,’ Deut. xxxiv. 10,) were in any other condition. So did the principal builders of the church under the New Testament declare concerning themselves. Servants of Jesus Curist, was their only title of honour. And they professed themselves to be servants of the church for Christ’s sake, 2 Cor. iv. 5. And on that ground did they disclaim all dominion over the faith or worship of the church, as being only helpers of their joy, 2 Cor. 1. 34. ‘ Not as lords over the

Lord’s heritage, but as ensamples of the flock,’ 1 Pet. v. 3, all according to the charge laid on them by their Lord and Master, Mat. xx. 25—27. And this appears,

First. Because no man hath any thing to do in this house but by virtue of commission from him who is the only Lord and Ruler of it; this bespeaks them servants. They are all taken up in the marketplace, from amongst the number of common men by the Lord of the vineyard, and sent into it by him. Neither are they sent to rest or sleep there, nor to eat the grapes and fill themselves, much less to tread down and spoil the vines; but to work and labour till the evenine when they shall receive their wages. All things plainly prove them servants, and their commission is recorded, Mat. xxvii. 18—20, which ought carefully to be attended to.

Secondly. It is required of them, as servants, to observe and obey the commands of their Lord, and nothing else are they to do, have they to do, in his house. It is required of them that they be faithful; and their faithfulness.consists in their dispensation of the mysteries of Christ, 1 Cor. iv. 1, 2. Moses himself, who received such a testimony unto his faithfulness from God, did nothing but what he commanded him, made nothing but according to the pattern shown him in the mount. Nor were the builders under the New Testament, to teach the church to do or observe any thing in the house of God, but what the Lord Christ commanded them, Matt. xxvii. 20. This is the duty of a faithful servant, and not to pretend by his own power and authority, to ordain things in the house for its worship and sacred use, not appointed by his Lord and Master. There is a strange spiritual fascination in this matter, or men could not at the same time profess themselves to be servants, and yet not think that their whole duty consists in doing the will of their Lord, but also in giving out commands of their own to be observed. ‘This is the work of lords, and not of servants. And if it be not forbidden them by Chiist, I know not what is.

Thirdly. As servants, they are accountable. They must give an account of all that they do in the house of their Lord. This their master often and solemnly warns them of; see Matt. xxiv. 45—48; Luke xii. 42. An account he will have of the talents committed to them, of their own gifts, and of the persons or souls committed to their charge; of his sheep; an account of their labour, pains, diligence, and readiness to do or suffer according to his mind and will. An account they must give, Heb. xiii. 17, and that unto the chief Shepherd when he comes, 1 Pet. v. 4. It is to be feared, that this is not much in some men’s thoughts, who are yet greatly concerned in it. They count their profits, advantages, preferments, wealth; but of the account they are to make at the last day, they seem to make no great reckoning. But what do such men think? Are they lords or servants? Have they a Master, or have they not? Are they to do their own wills, or the will of another? Do they fight uncertainly, and beatgthe air, or have they some certain scope and aim before them? hey have, what can it be, but how they may give up their account with joy? joy; if not in the safety of all their flocks, through the sinful neglect and miscarriages of any of them, yet in their own faithfulness, and the testimony of their consciences thereunto.

Fourthly. As servants, they shall have their reward: every one his penny, that for which he hath laboured. For although they are but servants, yet they serve a good, just, great, and: gracious Lord, who will not forget their labour, but give unto them a crown at his appearance, 1 Pet. v. 4.

See hence the boldness of the man of sin, and his accomplices, whose description we have exactly, Matt. xxiv. 48, 49, ‘ An evil servant who says in his heart, that his Lord delayeth his coming, and so smites his fellow-servants, and eats and drinks with the drunken.’ He pretends, indeed, to be a SERVANT of SERVANTS, but under that specious title, and show of voluntary humility, takes upon him to be an absolute lord over the house of God. There are but two sorts of dominion: First. That which is internal and spiritual over the faith, souls, and consciences of men; and then that which is external over their bodies and estates. And both of these doth he, this suervANT of SERVANTS, usurp in the house of God, and thereby sits in it, making ostentation of himself to be God. And two ways there are, whereby supreme dominion in and about things sacred may be exercised; one by making laws, ordinances, and institutions, religious or divine; the other by corporeal punishments and corrections of them who observe them not. And both these doth he exercise; what the Lord Christ commandeth to be observed in his church, he observeth not, nor suffereth those to do so who would. And what he hath not appointed nor commanded, in instances innumerable he enjoineth to be observed. Wicked and evil servant! whose Lord in due time will call him to an account. Is this to be a servant or a tyrant?

Others also would do well to ponder the account they are to make; and well is it with them, happy is their condition, whose greatest joy in this world on solid grounds is, that they are in this work accountable servants.

Vi. The great end of all Mosaic institutions, was to represent or prefigure and give testimony unto the grace of the gospel by Jesus Christ.—To this end was Moses faithful in the house of God; namely, to give testimony unto the things that were afterwards to be spoken. The demonstration of this principle, is the main scope of this Epistle, so far as it is doctrinal; and the consideration of it will occur unto us in so many instances, as that we shall not need here to insist on the general assertion.

VII. It is an eminent privilege to be the house of Christ, or a part -of that house.—* Whose house are we.’ Of this the apostle reminds the Hebrews, that a sense of their privilege therein, and advantage thereby, might prevail with them unto the duties which he presseth them unto. And it is thus an advantage:

First. Because this house is God’s building, 1 Cor. 11. 9, * Ye are God’s building;’ a house that he built, and that in an admirable manner. ‘The tabernacle of old was thus far of God’s bugging, that it was built by his appointment, and that according to the pattern that he gave of it unto Moses. But this building is far more glorious,

Heb. ix. 11, ‘a great and perfect tabernacle not made with hands, that is to say, not of this building.’

Again, It is so of God’s building, that none is employed in a way of authority for the carrying of it on, but the Lord Christ alone; the Son and Lord over his own house. And he takes it upon himself, Matt. xvi. 18, ‘I will build my church.’ But it may be objected, that it is thus also with the whole world. It is the building of God, and was built by the Son, the eternal Word, by whom all things were made, and without whom nothing is made that was made, John i. 2, 3; yea, it was built to be Θεου οἰκητηριον, ‘ an habitation for the divine glory,’ in the providential manifestations of it. I answer, All this is true: It is so, and is therefore excellent, and wonderfully sets out the glory of God, as hath been declared on the foregoing chapter. But yet this house whereof we speak, on many accounts excelleth the whole fabric of heaven and earth. For, first, it is not barely a house, but it is a sacred house, a temple; not an ordinary, but a holy, a dedicated dwelling-place. ‘ Ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom all the building fitly framed together groweth into an holy temple in the Lord,’ Eph. 11. 20, 21. This is God’s mansion, when all other things of the world are let out to farm unto the sons of men. They are cottages for flesh and blood to dwell in; this is God’s place of constant and special residence.

Secondly. It is a special kind of temple, not like that built of old by Solomon, of stones, cedar-wood, silver and gold, but it is a spiritual house, 1 Pet. ii. 5, made up of living stones in a strange and wonderful manner. A temple not subject to decay, but such as grows continually in every stone that is laid in it, and in the daily new addition of living stones unto it. And although these stones are continually removed, some from the lower rooms in this house in grace, to the higher stories in glory, yet not one stone of it is, or shall be, lost for ever.

Thirdly. The manner of God’s habitation in this house is peculiar also. He dwelt indeed in the tabernacle and temple of old; but how? By sacrifices, carnal ordinances, and some outward appearances of glory. In this house he dwells by his Spirit: ‘ Ye are builded together an habitation of God through the Spirit,’ Eph. 11. 22. And ‘ know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you,’ 1 Cor. in. 16. Unspeakable therefore is this privilege, and so are the advantages which depend thereon.

VIII. The greatness of this privilege requires an answerableness of duty. Because we are this house of God, it becometh us to hold fast, our confidence unto the end. This is particularly expressed; but the reason is the same unto many other duties, which, on the account of our being the house of God, are incumbent on us. As, 1. Universal holiness, Psal. xcili. 5. 2. Especial. purity of soul and body, becoming an habitation of the Holy Spirit, 1 Cor. iii. 16, 17, vi. 19, 20. 3. Endeavours to fill up the place, state, condition, and relation, that we hold unto the house for the good of the whole, Col. 11. 19; Eph. ii. 15, 16. For besides the general interest which all believers have in this house, which is equal in and unto them all, every one hath his especial place and order in this building. 1. In the peculiar season, age, or generation, wherein our service in this house is expected. And these require several duties suited unto the light, enjoyments, and trials of the whole in them. 2. In the especial places or offices that any hold in this house. 3. In the respect that is to be had unto the particular or especial assemblies of this house, whereunto any living stone doth belong. 4. With respect unto advantages that any are entrusted withal, for the increase or edification of the house in faith and love; all which call for the discharge of many especial duties.

IX. In times of trial and persecution, freedom, boldness, and constancy in profession are a good evidence unto ourselves, that we are living stones in the house of God, and duties acceptable unto him.— Hold fast, saith the apostle, your παρβησιαν, your free, bold profession of the gospel, and your exultation in the hope of the great promises, which are given unto you init. This duty God hath set a singular remark upon, as that which he indispensably requireth, and that whereby he is peculiarly glorified. A blessed instance we have hereof in the three companions of Daniel. They beheld on the one side, vultum instantis tyranni, ‘ the form of whose visage was changed with fury,’ furiis accensus,-et ira terribilis; on the other, a flaming consuming furnace of fire that they were instantly tv be cast into, if they let not go their profession. But behold their παρῥησιαν, their boldness and confidence in their profession, Dan. i, 16—18. ‘ They answered and said unto the king, O Nebuchadnezzar, we are not careful to answer thee in this matter: if it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, Ὁ king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’ They do not ask a moment’s space to deliberate in this matter, and a blessed end they had of their confidence. So Basil answered Julian, when he would have given him space to consult: ‘ Do,’ said he, ‘ what you intend; for I will be the same tomorrow that I am this day.’ This is readiness and alacrity to witness a good confession with boldness. So it is observed of Peter and John, Acts iv. 13. The Jews were astonished, observing their παρῥησιαν, (the word in the text, which we there translate boldness,) that is, their readiness and promptitude of mind and speech, in their confession of the name of Christ when they were in prison, and under the power of their adversaries. Hence also they that fail in this duty are termed δειλοι, ‘ fearful ones, and are in the first rank of them who are excluded out of the New Jerusalem, Rev. xxi. 8. Peter indeed instructs us to be ready always to give an answer to every man that asketh us a reason of the hope that is in us, μετα pobov, ‘ with fear, 1 Pet. iii. 15, that is, of reverence unto God, and the sacredness of those things wherein his name is concerned. But we must not do it, μετα δειλίας, with ‘a pusillanimous fear,’ a fear of men, or respect unto what from them may befall us for our profession. These δειλοι, ‘fearful ones, are those meticulosi which shake and tremble at the report of danger; so that when persecution ariseth, straightway they are offended, and give over their profession.

And in our discharge of this duty is the glory of God greatly concerned. The revenue of glory which God hath from any in this world, ariseth principally, if not solely, from that profession which they make of the gospel, and of their faith in the promises thereof. Hereby do they testify unto his authority, goodness, wisdom, grace, and faithfulness. Other way of giving glory unto God we have not, but by bearing witness unto his excellencies; that is, glorifying him as God. Now, when persecution and trouble arise about these things, a trial is made whether we indeed believe and put our trust in what we profess of God; and whether we value his promises above all present things, whatever. And hereby is our heavenly Father glorified. This therefore is a singular privilege, when it is given to believers, Phil. 1. 29.

Again. By this means, the souls of the saints have a trial and experiment of their own grace, of what sort it is; as Abraham had of his own faith and obedience, in the great experiment which God gave him of it by his command for the sacrificing of Isaac. Tried graces are exceeding precious, 1 Pet. i. 6, 7; and evidences that those in whom they are, do belong to the house of God.

There are other observations, which the words tender unto us, that shall only be named.

X. Interest in the gospel gives sufficient cause of confidence and rejoicing in every condition.—‘ Hold fast the rejoicing of your hope.’ The riches of it are invaluable, eternal, peculiar, such as out-balance all earthly things, satisfactory to the soul, ending in endless glory; and he that is duly interested in them, cannot but have abundant cause of joy unspeakable at all times.

XI. So many and great are the interveniences and temptations that lie in the way of profession, so great is the number of them that decay in it, or apostatize from it, that as unto the glory of God, and the principal discovery of its truth and sincerity, it is to be taken from its permanency unto the end.—‘ Whose house are we, if we hold fast our confidence, and profession, and rejoicing of hope, firm unto the end,

Having demonstrated the preeminence of the Lord Christ above Moses, in their respective ministries about the house of God, the apostle, according unto his design and method, proceeds unto the ap~ plication of the truth he had evinced, in an exhortation unto stability and constancy in faith and obedience. And this he doth in_a way that adds a double force to his inference and exhortation. First, im that he pressed them with the words, testimonies, and examples recorded in the Old Testament, unto which they owned an especial reverence and subjection; and then the nature of the examples which he insists upon is such as supplies him with a new argument unto his purpose. Now this is taken from the dealing of God with them who were disobedient under the ministry and rule of Moses, which he further explains, ver. 15—19. For if God dealt in severity with them, who were unbelieving and disobedient, with respect unto him and his work who was but a servant in the house; they might easily understand what his dispensation towards them would be, who should be so, with respect unto the Son and his work, who is ‘ Lord over the whole house, and whose house are we.’

Καθως, sicut; the Syriac and Arabic translations omit this word; ‘Wherefore the Holy Ghost saith,’ ‘Qe εν τῷ παραπικρασμῳ᾽ so the LXX. in the Psalm. Sicut in exacerbatione; in irritatione, ‘in the provocation.’ Syr. ut ad iram eum provocetis tanquam exacerbatores, beth in the Psalm and here also; departing both from the Hebrew text, and the apostolical version; ‘that you stir him not up to anger | as provokers.’ Kaza τὴν ἡμεραν του πειρασμου so the LXX. in the Psalm. Vule. Secundum diem tentationis, ‘According to the day of temptation,’ that is, as those others, the fathers of the people did, in the day of temptation. So also in this place following the LXX. in the Psalm, though not only the original, but that version also, might more properly be rendered, Sicut in die tentationis, ‘ As in the day of temptation.’ Ov ereoacav—the translation of the Syriac version in ‘ the Psalm, qua tentarunt; that is, qua die, referring it unto the time of the temptation, ‘the day wherein.’ Here quum, ‘ when,’ to the same purpose; neither was there any need of the variety of expression, the word used by that translator in both places being the same, referring unto time, not place, the day of temptation, not the wilderness wherein it was. Vule. Ubi, properly ‘where; as the Arabic, in quo, ‘in which,’ desert, the next antecedent. Ethiop. Eo quod tentarunt eum patres vestri, tentarunt me, ‘ Whereas your fathers tempted him, they tempted me.’ For it was Christ who was tempted in the wilderness, 1 Cor. x. 9.

‘Saw my works,’ τεσσαράκοντα ern, ‘ forty years.’ Here the apostle completes the sense. For although sundry editions of the New Testament, as one by Stephen, and one by Plantin, out of one especial copy, place the period at coya μου; ‘my works,’ yet the insertion of ovo after τεσσαράκοντα ern by the apostle, proves the sense by him there to be concluded. So is it likewise by the Syriac in the Psalm, and by all translations in this place. However, the Ethiopic omitting dco seems to intend another sense. The LXX. and the Vulgar Latin in the Psalm, follow the original, though some copies of the LXX, have been tampered withal, to bring them to conformity with the apostle here, as usually it hath fallen out. And there is no doubt but that the order of the words in the Syriac version on the Psalm came from this place.;

Ae πλανωνται, the original in the Psalm, m7 by, ‘ this people, ’which on the Psalm is followed by the Syriac, and contrary to the apostle, the same expression is retained in that version of this place. The LXX. onthe Psalm, have taken in these words of the apostle, and left out those of the original, wherein they are (as almost constantly on the Psalms) followed by the Vulgar Latin.

Διο, ‘ wherefore;’ it expresseth an inference from what was spoken before, manifesting the ensuing exhortation to be deduced from thence. And it hath respect unto the exhortation itself, which the apostle directly enters upon, ver. 12, ‘ Take heed brethren;’ wherefore, take heed brethren. There is therefore a hyperbaton in the discourse, the words that agree in sense being separated by an interposition of other things. And there is between them a digression to an example or argument for the better enforcement of the exhortation itself.

KaSwe λεγει, ‘as he saith.’ This may intend either his first immediate speaking in his inspiration of the Psalmist, as it is expressed chap. iv. 7, Aeywy ev Δαβιδ, ‘saying in David,’ where these words are again repeated; or, his continuing still to speak those words to us all in the Scripture. Being given out by inspiration from him, and his authority always accompanying them, he still speaketh them.

The words reported by the apostle are taken from Psalm xcv. 7— 11. He mentions not the especial place, as speaking unto them who either were, or whom he would have to be exercised in the word, 2 Tim. ii. 15. Besides, though such particular citations of places may be needful for us, for a present help unto them that hear and read, it it was not so to the holy penmen of the New Testament, whose writings are continually to be searched and meditated upon all our lives, John v. 80. Whereas ours are transient, and for the present occasion. Every thing in their writings which makes us attentive and industrious in our search, is to our advantage. The leaving thereof an uncertainty, whence particular quotations are taken, is useful to make us more sedulous in our inquiries.

This Psalm the apostle makes much use of, both in this chapter, and the next. In this he manifests it to contain an useful and instructive example, in what happened to the people of God of old. In the next le shows, that not only a moral example may be taken from what so fell out, but also that there was in the things mentioned in it, according to God’s appointment, a type of our state and condition; and moreover a prophecy of the gospel state of the church under the Messiah, and the blessed rest therein to be obtained. Here we have the consideration of it, as historical and exemplar; in the next we shall treat of it as prophetical.

The Jews had a tradition that this Psalm belonged unto the Messiah. Hence the Targum renders those words of the first verse, ὍΣ W8>, ‘to the rock of our salvation;? ΝΟΥΣ ΡΠ ΤΡ, ‘ before the mighty one of our redemption;’ with respect unto the redemption to be wrought by the Messiah, whom they looked for as the Redeemer, Luke ii. 588. So ver. 7, p71 Nay, ‘in that day,’ seems to refer unto the same season. And the ancient Jews do frequently apply these words, ‘To-day, if you will hear his voice,’ unto the Messiah. For from these words they have framed a principle, that if all Israel would repent but one day, the Messiah would come, because it is said, ‘ Today, if you will hear his voice.’ So in the Talmud, Trac. Taanith distinc. Mamarai Maskirin. And the same words they used in Midrash Shirhashirim, cap. v. ver. 2. And this isno small witness against them as to the person of the Messiah, for he is God undoubtedly concerning whom the Psalmist speaks, as is evident from ver. 2—7. He whose voice they are to hear, whom they acknowledge to be the Messiah, is ‘ Jenovan, the great God,’ ver. 3, ‘who made the sea, and formed the dry land,’ ver. 5. ‘The Lord our Maker, ver. 6. And indeed this Psalm, with those that follow unto the civ., are evidently of those new songs which belong unto the kingdom of the Messiah. And this is among the Jews the win ww, or ‘ principal new song,’ expressing that renovation of all things which under it they expect. The next Psalm expresseth it, ‘Sing to the Lord, wim -y, a new song,’ my 7a77 ΠΤ dy saith Rashi, ‘This Psalm is for the time to come,’ that is, the days of the Messiah, σημερον urn, hodie, ‘to-day, this day.’ A certain day or space of time is limited or determined, as the apostle speaks in the next chapter. And the Psalm being in part, as was shown, prophetical, it must have a various application. For it both expresseth what was then done and spoken in the type, with regard to what was before as the foundation of all; and intimateth what should afterwards be accomplished in the time prefigured, in what the words have respect unto as past.

The general foundation of all lies in this, that a certain limited present space of time is expressed in the words. This is the moral sense of them; limited, because a day; present, because to-day. And this space may denote in general, the continuance of men’s lives in this world. orn, that is, saith Rashi mim pdya, ‘in this world. in this life; afterwards there will be neither time nor place for this duty. But yet the measure of such a day is not merely our continuance in a capacity to enjoy it, but the will of God to continue it. It is God’s day that is intended, and not ours, which we may out-live, and lose the benefit of, as will afterwards appear.

Again, the general sense of the word is limited to a special season, both then present when the words were spoken, and intimated in prophecy to come afterwards. For the present or David’s time, that refers, saith Aben Ezra, to mmmwa ona, ‘come, let us fall down and worship,’ ver. 6, as if he had said, ‘If you will hear his voice, come and worship before him this day.’ And in this sense it is probable, that some special feast of Moses’ institution, when the people assembled themselves to the solemn worship of God, was intended Many think that this Psalm was peculiarly appointed to be sung at the feast of tabernacles. Neither is it unlikely; that feast being a great type and representation of the Son of God coming to pitch his tabernacle amongst us, Johni. 14. Let this then pass for David’s typical day. But that a further day is intended herein, the apostle declares in the next chapter. Here the proper time and season of any duty, of the great duty here exhorted unto is first intended, as is evident from the application that the apostle makes of this instance, ver. 13, ‘ exhort one another daily, whilst it is called orn, σημερον, to-day;’ that is, whilst the season of the duty is continued unto you. So was it also originally used by the Psalmist, and applied unto the duties of the feast of tabernacles, or some other season of the performance of God’s solemn worship.