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wrath and vengeance, not from a trouble or danger of a few days continuance; not from a momentary suffering; but from everlasting wrath, under the curse of God and power of Satan. And farther: consider the way whereby he did it; not by his word, whereby he made the world; not by his power, whereby he sustains all things; not by paying a price of corruptible things; not by merely revealing a way to us, whereby we ourselves might escape that condition wherein we were, as some foolishly imagine; but by the "sacrifice of himself," making his soul an offering for sin through the eternal Spirit, by laying down his life for us; and greater love can no one manifest. Consider, moreover, his infinite condescension to put himself into that condition wherein, by himself, he might purge our sins. For this purpose, though he was in the form of God, he emptied himself of his glory, made himself of no account, was made flesh, took on him the form of a servant, that he might be obedient unto death, the painful and ignominious death of the cross. Once more; reflect on the end of his undertaking for us; which was the bringing of us unto God, into his love and favor here, and the eternal enjoyment of him hereafter. All these things, I say, doth the scripture insist frequently and largely upon, to set forth the excellency of the love of Christ, to render it admirable and amiable unto us: and these things should we lay up in our hearts, that we may continually ponder them, and give due acceptance and entertainment to this wonderful love of the Son of God.

§18. Obs. 5. That there is nothing more vain, foolish, and fruitless, than the opposition which Satan and his agents yet make to the Lord Messiah and his kingdom. Can they ascend into heaven? Can they pluck the Divine regent from his throne? A little time will

manifest eternally this extreme madness. Moreover, the service of the Lord Christ is both safe and honorable. He is both a good and a glorious master; one that sits at the right hand of God; and great is the spiritual and eternal security of all that truly believe in him.

VERSE 4.

Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

$1. Connexion of the words. $2. (L.) The excellency of Christ above angels. $3. (II) When so exalted. 4. (I) To what degree. $5. (IV.) How he obtained it. §6. The pertinency of the comparison. $7. Observation.

§1. HAVING proceeded thus far in general, the apostle descends now to the consideration of particular instances, in all those whom God employed in the ministration of the law and constitution of the Mosaical worship: and takes occasion from them all to set forth the dignity and incomparable excellencies of Christ, whom in all things he exalts. First, then, he treateth concerning angels, as those who were the most glorious creatures employed in giving of the law. The Hebrews held that, besides the mediation of Moses, God used the ministry of angels in the giving of the law and in other occasional instructions of their forefathers. Holy Stephen, upbraiding them with their abuse and contempt of their greatest privileges, tells them, that they received the law by the disposition or ministry of angels. This then might leave a special prejudice in their minds, that the law being so delivered by angels, must needs have therein the advantage above the gospel, and be therefore immutable. To remove this prejudice, and farther to declare the universal excellency and pre-eminence of Christ, the apostle proves to them out of the scriptures of the Old Testament, that he is exceedingly advanced and glorious above the angels themselves; and

to this purpose produceth four signal testimonies one after another. The apostle hath no design to prove by arguments and testimonies the excellency of the. Divine nature above the angelical. Neither is the comparison between the human nature of Christ and the nature of angels. The apostle then treats of the person of Christ, God and man, as the revealer of the gospel, and mediator of the New Testament; and concerning him, as such, are the ensuing testimonies to be interpreted. There are several things considerable in these words. Particularly, what it is that the apostle asserts in them as his general proposition, when he was so preferred above them, the degree of this preference of him above the angels intimated in the comparison, the proof of the assertion, taken from his name, and the way whereby he came to have this name: he obtained it as his lot and inheritance.

§2. (I.) He is (ngertīwv Vivoμevos) made more excellent than the angels; is preferred above them, exalted, actually placed in more power, glory, and dignity. This John the Baptist affirms of him, "he was preferred before me, because he was before me." Preferred before him; called to another manner of office than that in which John ministered: made before or superior to him in dignity, because he was before him in nature and existence. And this is the proper sense of the words when here applied to the angels.

§3. (II.) And this gives us light into our second inquiry, viz. when it was, that Christ was then exalted above the angels? Some say, that it was in the time of his incarnation; for then the human nature, being taken into personal subsistence with the Son of God, became more excellent than that of the angels. Some say that it was at the time of his baptism, when he was anointed with the Spirit, for the discharge of his pro

phetical office; but it is the time of his resurrection, ascension, and exaltation at the right hand of God which ensued thereon that is here designed, as evidently appears from the text and context. For, that was the time when he was gloriously vested with all power in heaven and earth. The order also of the apostle's discourse leads us to fix on this season. After he had by himself purged our sins, he sat down, &c. being then made so much more excellent. Besides, the first testimony produced by the apostle in confirmation of his assertion, is expressly applied to his resurrection and the glory that ensued. And this unrivalled preference is plainly included in that grant of all power which our Lord himself mentions, Matt. xxviii, 13, and which Saint Paul expounds, Eph. i, 21, 22; to which we may add, that the first testimony used by the apostle is the word that God spake unto his king, when he set him upon his holy hill of Sion, Psalm ii, 6, 7, 8; which typically expresseth his glorious instalment in his heavenly kingdom.

§4. (III.) In this preference and exaltation of the Lord Christ, there is a degree intimated; being made "so much more," &c. Now our conceptions here are wholly to be regulated by the name given him. Consider, saith the apostle, how much the name given the Messiah, excels the names given to angels; so much doth he himself excel them in glory, authority, and power; for their names are severally given them of God, to signify their state and condition. Observe, saith he, how they are called of God, by what names and titles he owns them, and you may learn the difference between them. This name he mentions in the next verse; God said unto him, "Thou art my Son, this day have I begotten thee." It is not absolutely his being the Son of God that is intended; but

that by the testimony of the Holy Ghost, God said these words unto him, "Thou art my Son;" and thereby declared his state and condition, to be far above that of the angels.

§5. (IV.) The last thing considerable is, how the Lord Christ came by this name? (Kɛxλnpovoμnne) He "obtained it by inheritance," as his peculiar lot and portion for ever. As he was made the heir of all, so he inherited a more excellent name than the angels. Now he was made heir of all, in that all things being made and formed by him, the Father committed unto him as mediator a peculiar power over all things, to be disposed of by him for all the ends of his mediation: so also being the natural and eternal Son of God, upon the discharge of his work, the Father declared and pronounced that to be his name; See Luke i, 35; Isa. vii, 14; ix, 6. His being the Son of God is the proper foundation of his being called so; and his discharge of his office the occasion of its declaration; so he came unto t "by right of inheritance," when he was "declared to be the Son of God with power, by the resurrection from the dead," Rom. i, 4.

§6. This discourse of the apostle, proving the preeminence of the Messiah above the angels, was peculiarly necessary to the Hebrews; and it is to this day a tradition amongst them, that "the Messiah shall be exalted above Abraham, and Moses, and the ministering angels." Besides, they acknowledged the scriptures of the Old Testament wherein the apostle shews them this truth was contained. But they were dull and slow in making the profitable application of these principles for the confirmation of their faith in the gospel, as the apostle chargeth them, chap. v, 11, 12. We may farther remark, that they had at that time great speculations about the glory, dignity, and excellency

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