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Had he not done so, all worship and honor Divine were due to him, but having done so, it is a strong obligation to bind them to diligence in its observance. So I say in this matter, Christ is to be worshipped, because he is God; but the great motive thereunto is what he hath done for us in the work of redemption. And to all 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 the four and twenty elders fell down before the Lamb, having every one of them harps and golden vials full of odors, which are the prayers of saints. And they sang a new song, saying, Thou art worthy to take the book and open the seals thereof; for thou wast slain, and hast redeemed us to 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 I 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 thousand of thousands, saying with a loud voice, worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, 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 honor, 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 the Lamb here is Jesus Christ the mediator, "the Lamb of God that took away the sins of the world." The worship and honor ascribed to him is holy, sacred, and religious, and that from the whole

creation. It is but one and the same worship that is given to the Lamb, and to him that sits upon his throne, even the Father. The great motive to it, whence it is said he is worthy of it, 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. To close this matter; here lies a great difference between Christ and Moses, that whereas the work of the latter brought all the honor and glory he had to his person, and which yet was but an inferior work, the work of a servant or ministerial builder; the person of the former brought glory and honor to his work, although it was very excellent and glorious; for he condescended and humbled himself to it, Phil. ii, 6—8. But yet the work being done, is a cause of giving new honor and glory to his person.

§13. It remains only, that I briefly give the reasons why this building of the house renders the Redeemer so worthy of glory and honor: it doth so because the work itself was great and glorious. Great works make the authors of them famous and honorable. Hence have been the endeavors 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 to 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 honor of my majesty?" But alas, what poor perishing heaps have been the products of their endeavors. They have all long ago

been made the spoils of time and confusion. When Solomon went about to build a material typical house for God, he told Huram the king of Tyre, that the house which he built was very great; for, saith he, "Great is our God above all gods," 2 Chron. ii, 5, 6. But he adds, moreover, "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 as the nations build theirs for their false deities, to confine them to place, and keep them within walls. 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 Christ hath built an 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 the ancient work of creation was to arise an immense fund of glory to God according to the law of nature; how excellent is this honor which ariseth to Jesus Christ, and to God by him, from his new creation; from his forming and creating "new heavens and a new earth, wherein dwelleth righteousness!"

$14. It is glorious in all respects. Who can express the glory, the beauty, and the order of this work? The tabernacle with the temple of old, and all their furniture were exceeding glorious; but they and their worship had no glory, in comparison of the more excellent glory of this spiritual house, 2 Cor. iii, 10. It is glorious in its foundation, which is Christ himself. "Other foundation can no man lay than that is laid, which is Jesus Christ," 1 Cor. iii, 2. This is the rock on which the house is built, Matt. xvi, 18. He "laid in Zion

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 this building shout with holy triumph, crying, Grace! grace! unto it; Zech. iv, 7. And it is glorious in its superstructure; 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, as being that on account of which God will be for ever glorified in an eminent degree. It comes into the place of the whole creation, and doubles the revenue of glory unto God. Our duty is to bear in mind this honor and glory. of Christ; as that to which he is exalted, and that of which he is every way worthy. In this also our honor is included; for if any one member of the mystical body being honored, all the members rejoice with it, 1 Cor. xii, 26, how much more have all the members cause to rejoice in this unspeakable honor and glory of their head, whence all their honor in particular flows.

VERSES 4-6.

For every house is builded by some man; but he that built all things is God; and Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be spoken after: But Christ 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.

$1. The subject stated, and (I.) The several parts of the words explained. $2. 1. What intended by, all things. §3. 2. Who intended by the term, God. $4. The comparison between Christ and Moses. 1. Moses was a servant, faithful in all the house of God, for a testimony. $5. 2. Christ as a son over his own house. $6. Whose house are we. $7. If we hold fast: $8--10. A description of those who are of the house of God. §11-18. Observations and improvement.

$1. THE Connexion of the words will be made sufficiently plain in the exposition of their several parts. We shall, therefore, proceed immediately; first, to ex

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plain the apostle's meaning in the passage; and, secondly, raise such observations as appear naturally implied

in it.

(1.) "Every house is builded by some one, but he that built all things is God." In this verse the apostle confirms and illustrates what he had before asserted and proved. If that building of the house be 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.

§2. 1. (Ta xavia) all things, is put for (Tavla Tavla) all these things; all the things treated of; which kind of expression is frequent in the scripture. And therefore Beza well renders the words (hæc 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 (Te Tavla) "all things" constantly restrained to the subject matter treated of. Besides the word (nalaσnevacas) "he who hath built," here used by the apostle, whereby he expressed before the building of the house, plainly declares that it is the same kind of building he yet treats of, and not the absolute creation of all things, which is no where expressed by that word. And this is sufficient to evince what we plead for, viz. it is no where used to express the creation of all things, nor 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 Divine worship, see Matt. xi, 10; Luke i, 17; chap. vii, 21; Heb. ix, 2—6. Again, the making of all things, or the first creation, doth not belong to his purpose; but the mention of it would disturb the

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