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the earth, properly so called, could not be made, plantted, founded, or created. And is yet more evident from an adjoined exposition of the allegory; "I have put my words into thy mouth, and said unto Sion thou art my people."

$24. We may again consider the reasons that present themselves from the context, for the removal of the interpretation above suggested.

1. It sinks under its own weakness and absurdity. The apostle intending to set out the excellency of the Son of God, affirms that by him "the worlds were made;" that is, say they, Christ preaching the gospel converted souls to the faith, and many more were converted by the apostle's preaching the same doctrine, whence blessed times of light and salvation ensued. Who, not overpowered with prejudice, could once imagine any such meaning in these words? especially considering that it is as contrary to the design of the apostle, as it is to the import of the words themselves. This is what Peter calls, "men's wresting the scriptures to their own perdition."

2. The apostle writes didactically, expressing plainly the matter whereof he speaks, in words usual and proper. To what end then should he use so strained an allegory in a point of doctrines; yea, a fundamental argument of the religion he taught? Besides, the phrase "by whom he made the worlds," is no more in these men's apprehensions, than, “in him hath he spoken in these latter days." Nor is this mode of speaking any where used, not in the most allegorical prophecies of the Old Testament, to denote that which they would here wrest it to express. But "making of the world," signifies making the world, in the whole scripture throughout, and nothing else.

3. The making of the worlds here intended, was a thing past (eTOMGE) he made them, that is, he did so of old; and the same word is used by the septuagint to express the old creation. But now that which the Jews called the "world to come," or the blessed state of the church under the Messiah, the apostle speaks of, as of that which was not yet come; the present worldly state of the Jewish church yet continuing.

4. The Greek words (aw and aves) or the Hebrew words ( and ) which are so rendered, taken absolutely as they are here used, do never in any one place, in the Old or New Testament, signify the new creation, or state of the church under the gospel; but the whole world and all things therein contained, they do signify in this very epistle, chap. xi, 3.

5. Wherever the apostle in this epistle speaks of the church state under the Messiah, he never calls it by the single name (douμévи or av) world, but still with the limitation of "to come," as chap. ii, 5; chap. vi, 5. But where it is used absolutely as in this place, and chap. xi, 3, it is invariably the whole world that is intended.

6. The context is utterly abhorrent from this gloss. The Son in the preceding words, is said confessedly to be made heir or lord of all things absolutely and universally; and to that assertion he subjoins a reason of the equity of that transcendent grant made unto him, namely, because by him all things were made, whereunto he adds, his upholding, ruling, and disposing of them, "by the word of his power." Thus the apostle having declared the honor of the Son as mediator, in that he was made "heir of all," adds thereunto his excellency in himself from his eternal power and godhead; which he not only asserts, but evinces by an argument from the works of creation. And to avoid VOL. II.

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all contracted thoughts of this work, he expresseth it in terms comprehending the whole creation as a stupendous fabric, having a permanent subsistence through successive ages; as John also contents not himself by affirming that he made all things, but adds to that assertion, that without him nothing was made that was made, John i, 3. We now proceed as proposed,

$25. (IV.) To make some doctrinal and practical observations on the words:

Obs. 1. The revelation of the will of God, as to all things concerning his worship, our faith and obedience, is peculiarly and eminently from the Father. This is that which the apostle partly asserts, partly takes for granted, as the spring of his future reasoning; and this shall now be a little further illustrated and confirmed. To which end we may particularly remark,

(1.) That the whole mystery of his will, antecedently to the revelation of it, is said to be "hid in God,” that is, the Father, Ephes. iii, 9. It lay wrapt up from the eyes of men and angels, in his eternal wisdom and counsel, Col. i, 26, 27. The Son, indeed, who was from eternity in the bosom of the Father, John i, 18, as one brought up with him, his eternal delight and wisdom, Prov. viii, 29, 30, was partaker with him in this counsel, ver. 31, as also his eternal Spirit, who searches and knows all the deep things of God; 1 Cor. ii, 10, 11, but yet the rise and spring of this mystery was in the Father. For the order of acting in the blessed Trinity, follows the order of subsistence. As the Father, therefore, is the fountain of the Trinity, as to subsistence, so also as to operation.

(2.) That the revelation of the mystery of the will of God, so hidden in the counsel of his will from eternity, was always made in pursuit and for the accomplishment of the purpose of the Father; or, that eter

nal purpose is by way of eminency, ascribed to him, Ephes. i, 8, 9, "He hath abounded towards us in all wisdom and prudence, having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself." It is the Father of whom he speaks, ver. 3, "Blessed be the God and Father of our Lord Jesus Christ." Now he abounds to usward by wisdom and prudence, or abundantly manifests his infinite wisdom in his dealings with us, by the revelation of the mystery of his will; and this he doth in pursuit of his good pleasure which he purposed in himself; or that purpose of his will which had its foundation solely in his good pleasure.

(3.) This purpose of God the Father being communicated to the Son, whence resulted the counsel of peace between them both; Zech. vi, 13, and the Son rejoicing to do the work that was incumbent on him for its accomplishment; Prov. viii, 30-32, it became peculiarly the care and work of the Father, to see that the inheritance promised him upon his undertaking, should be given to him. This is done by the revelation of the will of God to men concerning their obedience and salvation whereby they are made the lot, the seed, the portion, and inheritance of Christ: to this end the Father, who said to the Son, "Sit thou on my right hand," Psalm cx, 2; sends the rod of his power out of Sion, ver. 2, to declare his rule even over his enemies, and to make those people given him willing and obedient, ver. 3. But the inheritance thus given by the Father to the Messiah being wholly in the possession of another, it became him to take it out of the usurper's hands, and deliver it up to him whose right it was; and this he doth by the revelation of his mind in the preaching of his word, Col. i, 12, 13. And from these considerations it is that,

(4.) The whole revelation and dispensation of the will of God in and by the word, is, as before observed, eminently appropriated to the Father. Eternal life (the purpose, the counsel, the means, and procurer of it) was with the Father, and was manifested to us by the Word of truth, 1 John i, 1, 2. And it is the Father, that is, his will, mind, grace, love, and purpose, that the Son declares, John i, 18, in which work he speaks nothing but what he heard and learned from the Father, John viii, 28. And thence he says, "The doctrine is not mine," (that is, principally and originally) "but his that sent me," John vii, 16. And the gospel is called the gospel of the glory of the "blessed God,” which is a periphrasis of the person of the Father, who is the "Father of glory." And we might also remark that the great work of making this gospel effectual on the minds of men, doth peculiarly belong to the Father, which he accomplisheth by his Spirit, 2 Cor. iii, 18; iv, 6.

$26. And from the appropriating of this work originally and principally to the Father, there are three things that are particularly intimated unto us:

1. The authority that is to be considered in it: the Father is the original of all power and authority; of him the whole family of heaven and earth is named, Eph. iii, 15. He is the Father of the whole family, from whom Christ himself receives all his power and authority as mediator, Matt. xxviii, 18; which, when his work is accomplished, he shall give up again into his hand, 1 Cor. xv, 28. He sent him into the world, set him over his house, gave him command and commission for his work. The very name and title of "Father" carries authority along with it; Mal. i, 6; he hath all power essentially in him over the souls and eternal conditions of them to whom he speaks. And

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