ed or declared in these previous acts of the will and wisdom of God, that is principally intended in this expression.

Some suppose it of importance in this matter of the heirship of Christ, to assert that he was the rightful heir of the crown and sceptre of Israel. This opinion is so promoted by Baronius, as to lead him to contend, that the right of the kingdom was devolved on him, which was caused to cease for a season in Antigonus, who was slain by M. Anthony. But what was the right of the kingdom that was in Antigonus, it is hard to declare. The Hasmoneans, of whom he was the last that ruled, were of the tribe of Levi. Their right to the sceptre was no more than what they had won by the sword; so that by his death there could be no devolution of a right to reign unto any, it being that which he never had. Nor is it probable that our Saviour was the next of kin to the reigning house of Judah, nor was it any wise needful he should be so, nor is there any promise to that purpose. His lineal descent was from Nathan, and not from Solomon: of that house was Zerubbabel the Aichmalotarches, which therefore is specially mentioned in the reformation, Zech. xii. 12. Besides, the heirship promised unto Christ was neither of a temporal kingdom of Israel, which he never enjoyed, nor of any other thing in dependance thereon. Were it so, the Jews must first have the dominion, before he could inherit it. And such indeed was the mistake of the disciples, as it is of the Jews to this day, who inquired not whether he would take the kingdom to himself, but whether he would restore it unto Israel.

We have opened the words: it remaineth that we consider the sense and persuasion of the Hebrews in this matter. 2. Shew the influence of this assertion into the argument that the apostle hath in hand. And, 3. Annex a brief scheme of the whole lordship and kingdom of Christ.

The testimonies given to this heirship of the Messiah in the Old Testament, sufficiently evidencing the faith of the church guided by the rule thereof, will be mentioned afterwards. For the present, I shall only intimate the continuance of this persuasion among the Jews, both then when the apostle wrote unto them, and afterwards. To this purpose is that of Jonathan

ויגלי את משיחא דאמיד שמה .7 .in the Targum on Zech. iv ,IHe shall reveal the Messiah * מלקדמין וישלט בכל מלכותא

whose name is from everlasting, who shall have the dominion over all kingdoms." See Psal. Ixxii. 11. And of him who was brought before the Ancient of days, like the Son of man, Dan. vii. to whom all power is given, they say, won in, he is Messiah the king.' So R. Solomon on the place: So R. Bechai on Exod. xxiii. 21. My name is in him.`‹ He is called,' saith he,100, because in that name two significations are

included, 178, a lord, and h, an ambassador;' the reasons of which etymology out of the Greek and Latin tongues, he subjoins, I confess, foolishly enough; but yet he adds to our purpose, It may have a third signification of a keeper; for the

: נטר from ,מטרת hath משמרת Targum, instead of the Hebrew

because he, that is the Messiah, preserves or keeps the world, he is called, w, the keeper of Israel. Hence it appears, that he is the Lord of all things, they being put under him, and that the whole host of things above and below are in his hand. He is also the messenger of all above and beneath, because God hath made him to rule over all; hath appointed him the Lord of his house, the ruler of all he hath: which expressions, how consonant they are to what is delivered by the apostle in this place, and in ch. iii. is easily discerned.

The influence of this assertion, or common principle of the Judaical church, into the argument that the apostle hath in hand, is evident and manifest. He who is the Heir and Lord of all things, spiritual, temporal, and ecclesiastical, must needs have power over all Mosaic institutions, be the Lord of them, which are no where exempted from his rule.

The words being opened, and the design of the apostle in them discovered, because they contain an eminent head of the doctrine of the gospel concerning the lordship and kingdom of Jesus Christ the Messiah, I shall stay here a little to give a scheme of his whole dominion, seeing the consideration of it will not again so directly occur unto us. That which is the in-. tention of the words in the interpretation given of them, is this:

God the Father, in pursuit of the sovereign purpose of his will, hath granted unto the Son as incarnate, and Mediator of the new covenant, according to the eternal counsel between them both, a sovereign power and authority over all things in heaven and earth, with the possession of an absolute proprietor, to dispose of them at his pleasure, for the furtherance and advancement of his proper and peculiar work, as head of his church.

I shall not insist on the several branches of this thesis, but, as I said, in general confirm this grant of power and dominion unto the Lord Christ, and then give our scheme of his kingdom in the several branches of it, not enlarging our discourse upon them, but only pointing at the heads and springs of things as they lie in the Scripture.

Of the Kingdom or Lordship of Christ.

THE grant of dominion in general unto the Messiah, is intimated in the first promise of him, Gen. iii. 15. His victory

over Satan, was to be attended with rule, power and dominion, Psal. lxviii. 18. Isa. liii. 12. Eph. iv. 8, 9. Col. ii. 15. and confirmed in the renewal of that promise to Abraham, Gen. xxii. 17, 18. For in him it was, that Abraham was to be heir of the world, Rom. iv. 13. As also unto Judah, whose seed was to enjoy the sceptre and lawgiver, until he came, who was to be Lord over all, Gen. xlix. 10. As Balaam also saw the star of Jacob, with a sceptre for rule, Num. xxiv. 17. 19. This kingdom was fully revealed unto David, and is expressed by him, Psal. ii. throughout. Psal. xlv. 3-8. lxxxix. 19-24, &c. lxxii. 6-9, &c. cx. 1-3. As also in all the following prophets see Isa. xi. 1, 2. ix. 6, 7. liii. 12. lxiii. 1-3. Jer. xxiii. 5, 6 Dan. vii. 13, 14, &c.

:

As this was foretold in the Old Testament, so the accomplishment of it is expressly asserted in the New. Upon his birth, he is proclaimed to be Christ the Lord, Luke ii. 11. And the first inquiry after him is, Where is he that is born King? Mat. ii. 2. 6. And this testimony doth he give concerning himself; namely, that all judgment was his, and therefore all honour was due unto him, John v. 22, 23. And that all things were delivered unto him, or given into his hand, Matt. xi. 25. yea, all power in heaven and earth, Matt. xxviii. 18. the thing.pleaded for. Him who was crucified, did God make both Lord and Christ, Acts ii. 35, 36. exalting him at his right hand to be a Prince and a Saviour, Acts v. 31. He is highly exalted, having a name given him above every name, Phil. ii. 9-11. being set at the right hand of God in heavenly places, far above, &c. Eph. i. 20-22. where he reigns for ever, 1 Cor. xv. 25. being the King of kings, and Lord of lords, Rev. v. 12-14. for he is Lord of quick and dead, Rom. xiv. 7—9.

And this in general is fully asserted in the Scripture, unto the consolation of the church, and to the terror of his adversaries. This, I say, is the spring of the church's glory, comfort and assurance. It is our Head, Husband, and elder Brother, who is gloriously vested with all this power. Our nearest Relation, our best Friend is thus exalted, not to a place of honour and trust under others, a thing that contents the airy fancy of poor earth-worms; nor yet to a kingdom on the earth, a matter that swells some, and even breaks them with pride; no, nor yet to an empire over this perishing world; but to an abiding, an everlasting rule and dominion over the whole creation of God. And it is but a little while before he will cast off and dispel all those clouds and shades which at present interpose themselves, and eclipse his glory and majesty from them that love him. He who in the days of his flesh, was reviled, reproached, persecuted, crucified for our sakes, that same Jesus is thus exalted and made a Prince and a Saviour, having a name given him above every

name; for though he was dead, yet he is alive, and lives for ever, and hath the keys of hell and death. These things are every where proposed for the consolation of the church.

The consideration of it also is suited to strike terror into the hearts of ungodly men that oppose him in the world. Whom is it that they do despise? Against whom do they magnify themselves, and lift up their horns on high? Whose ordinances, laws, and institutions do they contemn? Whose gospel do they refuse obedience unto? Whose people and servants do they revile and persecute? Is it not he? Are they not his, who hath all power in heaven and earth committed unto him, in whose hand are the lives, the souls, and all the concerns of his enemies? Cesar thought he had spoken with terror, when threatening him with death who stood in his way; he told him, Young man, he speaks it, to whom it is as easy to do it.' He speaks to his adversaries, who stand in the way of his interest, to deal no more so proudly, who can in a moment speak them into ruin, and that eternal. See Rev. vi. 14—17.

Thus is the Son made heir of all in general; we shall further consider his dominion in a distribution of the chief parts of it, and manifest his power severally in and over them all. He is Lord or Heir, TaTay, that is, of all persons and of all things.

Persons, or rational subsistences here intended, are either angels or men; for it is evident that " He is exempted, who hath subjected all things unto him," 1 Cor. xv. 27.

Angels are of two sorts: 1. Such as abide doing the will of God, retaining that name by way of eminence. 2. Such as by sin have lost their first habitation, state and condition, usually called evil angels, or devils. The Lord Jesus hath dominion over all of both sorts of them.

Men may be cast under one common distribution, which is comprehensive of all distinctions whereby they are differenced. For they all are either elect or reprobates. And the Lord Jesus hath rule and dominion over them all.

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

Again, Spiritual are either, 1. Temporal, as 1st, Grace, 2d, Gifts; or, 2. Eternal, as Glory.

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

Political and civil things may be considered as they are managed, 1. By his Friends; 2. His Enemies.

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

Those in the first place assigned as part of the inheritance of

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

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

under our consideration.

1. His pre-eminence above them is asserted by the apostle in the fourth verse of this chapter. He is made better, more excellent than the angels. See the words opened afterwards. This was known to the Jews, who acknowledged that the Messiah should be above Moses, Abraham, and the ministering angels; so Neve Shalom, lib. 9. cap. 5. We have testimony unto it, Eph. i. 20, 21. "He set him at his own right hand, s

gavis, among heavenly things, far above all principality, and power, and might, and dominion, and every name that is named." Whatever title of honour or office they enjoy, not only in this world, but also in that which is to come, who enjoy their power and dignity in that state of glory which is promised unto them also, who here believe on him. Phil. ii. 9. "God also hath exalted him, and given him a name" (power, authority and pre-eminence)" above every name; that at the name of Jesus" (unto him vested with that authority and dignity) "every knee should bow" (all creatures should yield obedience and be in subjection)" of things in heaven," the dio ongior, proper habitation, and place of residence of the blessed angels, Jude 6. For,

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οικητήριον,

2. As he is exalted above them, so by the authority of God the Father they are made subject unto him, 1 Pet. iii. 22. He is gone into heaven, ὑποταγέντων αυτω αγγελων, " Angels being brought into order by subjection unto him," Eph. i. 22. Παντα ὑπεταξεν, "He hath put all things" (angels of which he treats)" in subjection to him," under his feet, as Psal. viii. 7. ban nnn, 1 Cor. xv. 27. And this by the special authority of God the Father, in a way of grant of privilege and honour unto him. And to evidence the universality of this subjection,

3. They adore and worship him; the highest act of obedience, and most absolute subjection. This they have in command, Heb. i. 6. "Let all the angels of God worship him," Psal. xcvii. 7. nnnn, worship him with prostration, self-abasement, and all possible subjection to him; of which place afterwards. Their practice answers the command given them, Rev.