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the world should come into subjection to him by whom it was made? And this I take to be the meaning of what the apostle says about the bondage and liberty of the creature, which we have, Rom. viii, 19-22. He tells us, that the creature itself had a desire after the manifestation of the Sons of God, or the bringing forth of the kingdom of Christ in glory and power, and gives this reason for it, because it is brought into a condition of vanity, corruption, and bondage; wherein it did, as it were, unwillingly abide, and groaned to be delivered from it. That is, by the entrance of sin, the creation was brought into that condition wherein it could not answer its primitive end, to declare the glory of God, that he might be worshipped and honored as God; but was left, especially the earth and its inhabitants, to be a stage on which men act their enmity against God, and a means for the fulfilling their filthy lusts. This state being preternatural, occasional, and forced, the creation is said to dislike it, to groan under it, to hope for deliverance; doing that according to its nature, which it would do voluntarily, were it endowed with a rational understanding. But, saith the apostle, there is a better condition for this creation, after which, whilst it was afar off, it "put out its head,” as if in anxious expectation. What is this better state? Why the "glorious liberty of the Sons of God," the new state and conditon that all things are restored to for the glory of God by Jesus Christ. The creation hath as it were a natural propensity, yea, a longing to come into a subjection to Christ, as that which retrieves and frees it from the vanity, bondage, and corruption into which it was cast, when put out of its first order by sin. And this ariseth from that plot and design which God first laid in the creation of all things; that they being made by the Son, should naturally and

willingly, as it were, give up themselves in obedience to him, when he should take the rule of them upon the new account of his mediation. Moreover,

$36. God would hereby instruct us in the use and improvement we are to make of his creatures to his glory; for it is his will, that we should not use any thing as merely made by him, seeing, as they are now in fact so left, they are under the curse, and therefore are impure and unclean to them that use them, Tit. i, 15; but he would have us look upon them and receive them as they are given over to Christ. For the apostle in his application of the eighth Psalm to the Lord Messiah, chap. ii, 6-8, manifests that even the beasts of the field on which we live, are transferred in a peculiar manner to his dominion: and he lays our interest in them as to a clear, profitable, and sanctified use, in the new state of things brought in by Christ, 1 Tim. iv, 4, 5, "Every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." The whole mystery of laying the works of the old creation in a subserviency to the new being hid from many ages and generations, even from the foundation of the world, men, by the effects which they saw, concluded, that there was an eternal power and infinite wisdom whereby they were produced. But when any shall by faith perceive and consider, that the production of all things is originally beholden to the Son of God; that the world was made to this very end and purpose, that, he being afterwards incarnate for our redemption, they might all be put in subjection to him; they cannot but be ravished with admiration of the power, wisdom, goodness, and love of God, in this holy, wise, beautiful disposition of all his works and ways!

The most reasonable and intelligible way of considering the order of God's decrees, is that which refers them to the two general heads which all rational agents respect in their purposes and operations; namely, those of the last end, and the means conducing thereunto. Now the utmost end of God, in all his ways towards the sons of men, being the manifestation of his own glory, by way of mercy and justice, whatever tendeth thereunto, is also jointly to be looked upon as one entire means tending to that end. The works therefore of the old and new creation being of this sort, one joint and general mean for compassing the afore-mentioned end, nothing can hinder but that they may have that respect to each other which we have before declared.

VERSE 3.

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.

$1. The subject propose l. $2. (I) A description of Christ as to what he is in himself. And, 1. To what of Christ this description belongs. $3, 4. 2. The particular meaning of the expressions. $5, 6. (II.) What Christ doth and has done, And, 1. He upholds and rules all things by the word of his power. $7. 2. He hath by himself purged our sins $8, 9. (III.) What he enjoy eth as the consequence of both. §10-18. (IV.) Observations,

$1. THE HE apostle proceeds in the description of the person in whom God spake in the gospel revelation, ascending to such a manifestation of him, as that they might understand his eminency above all formerly employed in similar ministration; as also how he was pointed out by sundry types and figures under the Old Testament. Of this description there are three parts; the first declaring what he is; the second, what he doth or did; and the third, as the consequent of both, what he enjoyeth.

§2. (I.) We begin with- the description given us of Christ as to what he is in himself. And here a double

difficulty presents itself; to what of Christ this description belongs; and what is the particular meaning of the expressions.

1. To what nature, or what of Christ this description belongs. I shall not examine in particular the reasons that are alleged for several interpretations; but only propose and confirm that sense of the place which on full and due consideration appears agreeable to the analogy of faith, as expressly answering the apostle's design. To this end the following positions are to be observed:

(1.) It is not the direct and immediate design of the apostle to treat absolutely of either nature of Christ, his Divine or human; but only of his person. Hence though some of the things mentioned may belong to or be the properties of his Divine nature and some of his human, yet neither of them is spoken of as such, but are all considered as belonging to his person, of which he treats professedly.

(2.) That which the apostle principally intends with respect to the person of Christ, is to set forth his dignity, pre-eminence, and exaltation above all; and that not only consequentially to his discharge of the office of mediator, but also antecedently, in his worth, ability, and suitableness to undertake and discharge it, which in a great measure depended on his Divine nature.

(3.) As none of these expressions, especially in their present connexion, are used concerning any other but Christ alone; so they plainly express things that are more sublime and glorious, than can by scripture rules or the analogy of faith, be ascribed to any mere creature however exalted. Unto God asking that question, "Whom will ye compare to me, and whom will you liken unto me?" We cannot answer of any who is

not God by nature, that he is "the brightness of his glory, and the express image of his person."

(4.) Though the design of the apostle in general be to shew how the Father declared himself to us in the Son; yet this could not be done without manifesting what the Son is in himself, and in reference to the Father. The words express him such an one, as in whom the infinite perfections and excellencies of God are revealed to us.

(5.) There is nothing in these words that is not applicable to the Divine nature of Christ. He is in his person distinct from the Father, another, not the Father; but yet the same in nature and all glorious properties and excellencies. This oneness in nature, and distinction in person, may be well shadowed out by these expressions, he is "the brightness of his glory and the express image of his person." The bold curiosity of the schoolmen and some others, in expressing the manner of the generation of the Son by similitudes, is intolerable. Nor are the rigid impositions of those words and terms, which they or others have invented to express this profound mystery, of any better nature. Yet I confess, that supposing with some, the apostle intends by "the brightness of glory," to set forth to us the relation of the Son to the Father, by an allusion to the sun and its beams, some relief may thence be derived to our weak understandings, in the contemplation of this mystery; provided we observe that one known rule whose use Chrysostom urgeth in this place, namely, "That in the use of such allusions, every thing of imperfection is to be removed in their application to God." To say that there is only an allusion in the words, and that the Son is not properly, but by a metaphor, "the brightness of glory," is to teach the apostle to express himself in the things of God. For

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