in one particular, and is no impeachment of his faithfulness in the especial office intended. As he was the apostle, the ambassador of God, to reveal his mind, and institute his worship, he was universally faithful, for he declared and did all things according to his will and appointment, by the testimony of God himself, Exod. xl. 16. "According to all that God appointed him, so did he." He with-held nothing of what God revealed or commanded, nor did he add any thing therereunto: and herein did his faithfulness consist.

Secondly, The extent of his faithfulness was, unto the whole house of God, six TN ow, that is, saith Chrysostom, E oλw TW λaw, in the whole people.' In his house, that is,

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in his household, his family, Acts ii. 36. arpadas VorwoXeTo Tas ixos Iogana, let the whole house of Israel know,' that is, the whole family, the posterity of Jacob, or Israel. See house for household, Acts xvi. 15. Í Cor. i. 16. 2 Tim. i. 16. The house of God then is his household, his family, his church; called his house, 1. by way of appropriation; his lot, his portion, as a man's house is to him. Deut. xxxii. 9. "The Lord's portion is his people, Jacob is the lot of his inheritance." 2. Because of his inhabitation. He dwells in his church by his especial and glorious presence, as a man in his own house, Rev. xxi. 3. Both which are springs of care, love and delight. In this house was Moses faithful. And this commendation of Moses is on all occasions celebrated by the Jews. So they do in their hymns in the rituals of the Sabbath, in Machzor, part i. fol. 49.

כי עבד נאמן קראת לו כליל תפארת בראשו כתת בעמדו לפניך על הר סיני ושני לוחות אבנים הוריד בידו וכתוב בה שמירת

naw: Thou calledst him thy faithful servant, and didst put a glorious crown on his head, when he stood before thee in Mount Sinai, and brought down the two tables of stone, wherein was written the observation of the Sabbath,' &c.

Thirdly, As to the comparison in these words, as Moses; we may consider,

First, That the apostle was now entering upon the greatest strength of the Hebrews, and that wherein they were most warily and tenderly to be dealt withal. For although they would allow that the angels were in some respect above Moses, yet they adhered unto their old institutions principally on his account, as one who was so eminently testified unto by God himself. He was the visible INTERNUNCIUS and Mediator between God and their forefathers, when their church state was erected, and they were brought into the enjoyment of those privileges, wherein they were exalted above all the nations of the world. The apostle therefore deals not with them in this matter directly, until he had made such a declaration of the person of Christ, and proved him to be so incomparably exalted above angels,

that they could not be justly prejudiced, if he preferred him before Moses also; and which that he should do, was of indispensable necessity unto his design.

Secondly, That whereas, treating concerning the angels, he urgeth those testimonies concerning them, which respect their service and subjection, coming to speak of Moses, he produceth the highest and most honourable testimony that is given concerning him in the whole Scripture. And hereby he both at once grants all that they had to plead concerning him in this matter, and removes all suspicion from himself, as though he intended to derogate any thing from him, under a jealousy whereof he suffered much, as is known, amongst the Jews. Moreover, he discovers a consistency between the true honour of Moses, and the exaltation of Christ, which as yet many of them did not understand, but thought that if Christ and the gospel were established, Moses must be cast off and condemned.

Thirdly, In this comparison he minds them that the Lord Jesus Christ was the great promised prophet of the church, whom they were to attend unto, on pain of being cut off from the people of God. God says unto Moses, Deut. xviii. 18. “I will raise up a prophet, 75, like unto thee," as thou art. And yet it is said, Deut. xxxiv. 10. that "there was no prophet in Israel, , like unto Moses," or as Moses. One signal prophet there was to be raised up, that should be like unto him; that is, who should give new laws and ordinances unto the church, which no other prophet was to do.

And thus doth the apostle make an entrance into his intended proof of the preference or pre-eminence of Christ above Moses. 1. He grants that they were both prophets, both apostles of God, sent by him to declare his mind and will. 2. That they were both faithful in the discharge of their office and trust. 3. That this trust extended itself to the whole church, and all that was to be done therein in the worship of God. Wherein the difference lay, he declares in the next verse.

And in these two verses, we may observe much of that wisdom which Peter ascribes unto Paul in his writing of this Epistle. He is, as was said, entering upon the strongest hold of the Jews, that whereon they abode most pertinaciously in the observance of their ceremonial institutions, namely, the dignity and fidelity of Moses. At the entrance therefore of this discourse, he useth a compellation manifesting his intense love towards them, and care of them; calling them his brethren, and therewithal minds them of that eminent privilege whereof by Jesus Christ they were made partakers, even the heavenly calling, which by the gospel they had received. Then, entering upon his designed comparison between Christ and Moses, where

in he was to be preferred above him, he doth it not before he had evinced, not only that he was more excellent than the angels, but also far exalted above the whole creation of God; and besides, the Author of such incomparable and unspeakable mercies, as no otherwise were, or could be, communicated unto men. Again, he lets them know, that he was so far from derogating any thing from the honour and authority of Moses, as he was falsely accused of doing, that he grants as much concerning him, and ascribes as much unto him, as any of themselves could justly grant or ascribe. And therefore, in the entrance of his discourse, he declares him to have been the legate, apostle, or ambassador of God unto the people, in the sense before declared; and that in the discharge of his office and duty, he behaved himself with that fidelity which God himself approved of. This being the sum of what was pleaded by the Jews, on the account of Moses, it is all granted and confirmed by the apostle. How suitable this course of procedure was to the removal of their prejudices, to inform their minds, to endear (engage) their affections, and consequently what wisdom was used in it, is open and evident. It remains that we consider the observation which is principally intended in the words, leaving others to be afterward expressed.

XI. A diligent attentive consideration of the person, offices, and work of Jesus Christ, is the most effectual means to free the souls of men from all entanglements of errors and darkness, and to keep them constant in the profession of the truth. These are the ends for which it is here called for by the apostle. These Hebrews were yet entangled in their old Judaism; and by reason of their temptations, prejudices, and persecutions, were ready to decline from the truth. To free them from the one, and to prevent the other, the apostle calls them to the consideration of what he had delivered, and what he was yet to deliver, concerning the person, offices, and work of Christ. This being the principal intention of the place, we shall abide a little in the confirmation and application of our observation.

What is in this duty, considered subjectively, was declared in the exposition of the words. We must now farther unfold the manner of performing this duty, and the special object of it. In the manner of performing it, there are these things ensuing.

First, A diligent searching into the word, wherein Christ is revealed unto us. This himself directs unto, John v. 39. The Scriptures reveal him, declare him, testify of him. To this end are they to be searched, that we may learn and know what they so declare and testify. And this Peter tells us was done by the prophets of old, 1 Pet. i. 10, 11. They searched dili gently into the revelation made in them by the Spirit, of the

person, sufferings, and grace of Christ, with the glory that ensued thereon. Christ is exhibited unto us in the gospel, which is therefore called the gospel of Christ, and the word of Christ, that is, concerning him, as our apostle declares, Rom. i. 1—3. Both the prophets of old, saith he, and the gospel also, treat concerning the Son of God, Jesus Christ our Lord. Herein then consists the first part of this great duty. Search the Scriptures, with all the advantage of help afforded, that you may find out, discern, and understand what is revealed concerning him in them, as he is the end of the law, and the fulness of the gospel, the centre in whom all the prophecies, promises, rules and precepts of them, do meet. Without this aim in our reading, hearing, searching the word, we labour in vain, and contend uncertainly, as men beating the air. Unto him, and the knowledge of him, is all our study of the Scripture to be referred. And the reason why some in the perusal of it, have no more light, profit or advantage, is, because they have no more respect unto Christ in their inquiry. If he be once out of our eye, in searching the Scripture, we know not what we do, nor whither we go, no more than doth the mariner at sea without regard to the pole-star. Truths to be believed, are like believers themselves. All their life, power and order, consist in their relation unto Christ; separated from him, they are dead and useless.

Secondly, Meditation upon what is discovered unto us, is also included in this duty. When a revelation was made of Christ and his work, unto the blessed virgin his mother, it is said, "She kept the sayings, and pondered them in her heart," Luke ii. 19. as Job adviseth all to do, ch. xxii. 22. And the apostle bids us take care, that the word of Christ may dwell in us richly, Col. iii. 16. that it may not pass through our minds with some transient effects; as it doth in reading and hearing, if it only casts some glances of light upon the understanding, some motions on the affections; but that it may make its abode, and dwell with us, that is, by constant meditation. But this duty is by many spoken unto, and the evil of the neglect of it sufficiently declared.

Thirdly, A spiritual endeavour, in this search and meditation, to bring the soul unto a conformity with that revelation which is made of Christ in the word. This is the genuine effect of them, if duly attended, 2 Cor. iii. 18. The glory of Christ is revealed in the gospel, as a face is represented in a glass. This we behold by a spiritual search into it, and meditation on it. By this intuition, we are assimilated unto the glory so revealed. The Holy Ghost thereby brings upon our hearts that very likeness and image which we so contemplate. And although properly this be rather an effect of the duty treat

ed of, than any part of it; yet because it is that which we ought continually to aim at, and without the attainment whereof, we labour in vain, I reckon it thereto. When the image of Christ is wrought upon our hearts, and the dying and life of Christ made manifest in us, 2 Cor. iv. 10. then hath this duty its perfect work.

Secondly, The object of it is to be considered. This in our proposition, following the apostle, is confined unto his person, his offices, and his work. These he dealeth with the Hebrews about.

First, He treateth about his person, and concerning that, proposeth two things especially unto consideration. 1st, His glorious excellency. 2dly, His condescension and grace. The one is the sole subject of the first chapter; the other, the principal subject of the second. First, He calls them to consider the glorious excellency of the person of Christ. He had instructed them, how in his divine nature he was the eternal Son of God, the brightness of his glory, and express image of his person, by whom the worlds were made, and therefore deservedly exalted, even as Mediator, being incarnate, incomparably above the most glorious beings of all God's creation. This he would have us especially to regard in our consideration of him. So did the apostles of old, John i. 14. They considered his glory, as the only begotten of the Father, therefore full of grace and truth. This excellency of the person of Christ brancheth itself into many instances, not here to be recapitulated. It may suffice in general, that this is to be the principal object of our meditation. The revelation which he made of himself under the Old Testament, had an especial respect unto this glory. Such is the description of him, Psal. lxviii. 17, 18. applied unto him, Eph. iv. S. as that also, Isa. vi. 1-3. applied unto him, John xii. 41. And it is a signal promise, that under the gospel we shall see the king in his beauty, Isa. xxxiii. 17. or see by faith the uncreated excellencies and glory of this king of saints. And indeed the faith of the saints of the Old Testament did principally respect the glorious person of the Messiah. In other things they were very dark, and little can be gathered from the Scripture, of what spiritual apprehension they had concerning other things, whereby they were instructed. But their minds and faith were distinctly fixed on his person, and his coming, leaving his work, and the mystery of redemption, unto his own wisdom and grace. Hence had they so many glorious descriptions of him granted unto them, which was always to keep up their hearts in a desire and expectation of him. And now un der the New Testament, it is the greatest trial of faith, whether it be evangelical, genuine, and thriving; namely, by the respect that it hath to the person of Christ. If that be its im