express image of his person," representing all the perfections of his person, fully and clearly to us; in him alone can we attain a saving acquaintance with him. On this account he tells Philip, John xiv. 9. "He that hath seen me, he hath seen the Father," the reason of which assertion taken from the mutual inbeing of Father and Son, and his expression of his mind and glory, he asserts in the next verses. He then is the only way and means of coming to the knowledge and enjoyment of God, because in and by him alone, is he fully and perfectly expressed to us. And therefore, this, secondly, is our great guide and direction in all our endeavours after an acceptable access to him. Would we come to that acquaintance with the nature, properties and excellencies of the Father, which poor, weak, finite creatures are capable of attaining in this world, and which is sufficient that we may love him, fear him, serve him and come to the enjoyment of him? would we know his love and grace? would we admire his wisdom and holiness? let us labour to come to an intimate and near acquaintance with his Son Jesus Christ, in whom all these things dwell in their fulness, and by whom they are exhibited, revealed, unfolded to us. Seek the Father in the Son, out of whom not one property of the divine nature can be savingly apprehended, or rightly understood, and in whom they are all exposed to our faith and spiritual contemplation. This is our wisdom, to abide in Christ, to abide with him, to learn him; and in him we shall learn, see and know the Father also.

Φέρων τε τα παντα τω ρήματι της δυναμεως αυτ8. To the description of the person, the apostle returns to an assertion of the power of Christ the Son of God, and therein makes his transition from the kingly and prophetical, to his sacerdotal office, on all which he intends afterwards to enlarge his discourse.

He shewed before, that by him "the worlds were created," whereunto as a farther evidence of his glorious power, and of his continuance to act suitably to that beginning of his exercise of it, he adds, that he also abides to uphold, or rule and dispose of all things so made by him.

For the explication of these words, two things are to be inquired after. First, How, or in what sense Christ is said to "uphold or rule all things." Secondly, How he doth it by the "word of his power."

Dig is taken by expositors in a double sense, and accordingly variously rendered in translations. Some render it by upholding, supporting, bearing, carrying. And these suppose it to express that infinite divine power, which is exerted in the conservation of the creation, keeping it from sinking into its original of confusion and nothing. Hereof our Saviour saith, My Father worketh hitherto," as agri, or yet," and I work,"

that is, in the providential sustentation of all things made at the beginning. And this, saith Chrysostome on this place, is a greater work than that of the creation. By the former, all things were brought forth from nothing, by the latter are they preserved from that return to nothing, which their own nature, not capable of existence without dependence on their first cause, and their perpetual conflict by contrariety of qualities, would precipitate them into.

2. Some take the word to express his ruling, governing and disposing of all things by him made, and (which is supposed) sustained; and so it may denote the putting forth of that pow er over all things which is given to the Son as Mediator, or else that providential rule over all, which he hath with his Father, which seems rather to be intended, because of the way expressed whereby he exerciseth this rule, namely by the "word of his power."

The use of the word g, is not so obvious in this latter sense, as it is in the former. As in the proverb, εν δύναμαι την αγα φερειν, επιθετε μοι τον βουν. But I see no reason why wo should suppose an inconsistency in these senses, and not rather conclude that they are both of them implied. For as absolutely it is the same divine power and providence which is exercised in the upholding, and the ruling or disposing of all things, so all rule and government is a matter of weight and burden, and he who rules or governs others, is said to bear or carry them. So Moses expresseth his rule of the people in the wil derness, Num. xi. 11, 12. “ Thou hast put," saith he, "w the weight or burden of this people upon me, and thou hast said, 8, bear or carry them in thy bosom." And hence from NW, to bear or carry,' is NW, a prince or ruler, that is, one that carries and bears the burden of the people, that upholds and rules them. To bear then, or uphold, and to rule and dispose, may be both well intended in this word, as they are both expressed in that prophecy of Christ, Isa. ix. 6." The rule or government shall be on his shoulder," that together with his power and rule he may sustain and bear the weight of his people. Only whereas this is done amongst men with much labour and travail, he doth it by an inexpressible facility, by the "word of his power." And this is safe, to take the expression in its most comprehensive sense.

But whereas the phrase of speech itself is no where else used in the New Testament, nor is ge applied to any such purpose elsewhere, (though once gusvos be taken for actus or agitatus, 1 Pet. i.) we may inquire what word it was among the Hebrews that the apostle intended to express, whereby they had formerly been instructed in the same matter.

1. It may be, he intended , a participle from , to

sustain, to bear, to endure; as Mal. iii. 2. it signifies also to feed, nourish and cherish; 1 Kings iv. 7. Ruth iv. 15. Zech. xi. 16. Qrey TE TATα, that is, bahan, sustinens, nutriens omnia, sustaining and cherishing all things.' But this word hath no respect unto rule or disposal. And in this sense, as the work of creation is eminently ascribed unto the Father, who is said to "make all things by the Son," so that of the preservation and cherishing of all things is here peculiarly assigned unto the Son. And this is not unsuitable unto the analogy of faith. For it. was the power of God that was eminently exalted, and is conspicuously seen in the work of creation, as the apostle declares, Rom. i. 20. although that power was accompanied also with infinite wisdom; and it is the wisdom of God that is most eminently manifested in the preservation of all things, though that wisdom be also exercised in power infinite. At least in the contemplation of the works of the creation, we are led by the wonder of the infinite power whereby they were wrought, to the consideration of the wisdom that accompanied it; and that which in the works of providence first presents itself unto our minds, is the infinite wisdom whereby all things are disposed; which leads us also to the admiration of the power expressed in them. Now it is usual with the Scripture to assign the things wherein power is most eminent, unto the Father, as those wherein wisdom is most conspicuously exalted, unto the Son, who is the eternal wisdom of the Father. And this sense is not unsuitable unto the text.

2. W is another word that may be intended, and this denotes a bearing like a prince in government, as . And in this sense the word ought to be referred unto Christ as mediator, entrusted with power and rule by the Father. But neither the words nor context will well bear this sense. For 1. It is mentioned before, where it is said that he is "appointed heir of all;" and it is not likely that the apostle in this summary description of the person and offices of the Messiah, would twice mention the same thing under different expressions. 2. The particle added unto ga, refers us to the beginning of this verse, is w-Qigor re-who being the brightness of glory, and bearing all things. So that these things must necessarily be spoken of him in the same respect; and the former, as we have shewed, relateth unto his person in respect of his divine nature, so therefore doth the latter, and his acting therein.

ός

3. There is yet another word, which I suppose the apostle had a principal aim to express, and this is 27 is properly to ride, to be carried, to be carried over; and it is frequently, though metaphorically, used concerning God himself; as Deut. xxxiii. 26. riding on the heavens; on the clouds, Isa. xix. 1.; on the wings of the wind, Psal. xviii. and

Ixviii. 5. whereby his majesty, authority and government is shadowed out unto us. And hence also the word signifies to administer, dispose, govern, or preside in and over things.

Thus in Ezekiel's vision of the glorious providence of God in ruling the whole creation, it is represented by a chariot

cherubim with כרובים cherubims. The (כרובים) of (מרכבה)

their wheels made that chariot, over which sat the God of Israel, in his disposing and ruling of all things. And the words themselves have that affinity in signification, which is frequently seen among the Hebrew roots, differing only in the transposition of one letter. And the description of him who sat above the cherubims of providence, Ezek. i. 10. is the same with that of John, Rev. iv. 7, 8. Now God in that vision is placed 227, as governing, ruling, influencing all second causes, as to the orderly production of their effects, by the communication of life, motion and guidance unto them. And though this divine administration of all things be dreadful to consider, the "rings of the wheels" being high and dreadful, chap. i. 18. and the living creature ran as the "appearance of a flash of lightning," ver. 14. as also full of entanglements, there being to appearance cross wheels, or "wheels within wheels," ver. 16. which are all said to be "rolling," chap. x. 11. yet it is carried on in an unspeakable order, without the least confusion, chap. i. 17. and with a marvellous facility, by a mere intimation of the mind and will of him who guides the whole; and that because there was a living powerful spirit, passing through all, both living creatures and wheels, that moved them speedily, regularly and effectually, as he pleased; that is, the energetical power of divine providence, animating, guiding and disposing the whole, as seemed good unto him.

Now all this is excellently expressed by the apostle in these words. For as that power which is in him that sits over the chariot, influencing and giving existence, life, motion and guidance unto all things, is clearly expressed by @igar Tα warrα, upholding and disposing of all things, that is, 27-y; so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly, by those words, to inuaTE TAs duvaμews, by the word of his power; both denoting the unspeakable facility of omnipotent power in its operations. And Kimchi on chap. vi. of Isaiah affirms, that the vision which the prophet had was of the glory of God, that glory which Ezekiel saw in the likeness of a man; which we find applied unto the Lord Christ, John xii. 41.

I shall only add, that in Ezekiel's vision, the voice of the Quadriga of the living creatures in its motion, was as the voice

omnipotentis, præpotentis, sibi sufficientis, Ezek. i. 24. of the Almighty, the powerful, the all, or self-sufficient, which is also

fully expressed in this of the apostle, bearing, upholding, disposing of all things.

Τω

Our next inquiry is after the manner whereby the Son thus upholdeth and disposeth of all things. He doth it by the word of his power. Το ρηματι της δυναμεως. Ρημα in the New Testa ment is used in the same latitude and extent with 727 in the Old. Sometimes it denotes any matter or thing, be it good or evil; as Matt. v. 11, 12. 36. xviii. 16. Mark ix. 22. Luke i. 37. ii. 15. xviii. 34. A word of blessing by providence, Matt. iv. 4. any word spoken, Matt. xxvi. 75. xxvii. 14. Luke ix. 45. of promise, Luke i. 38. And inμara Brac Pnua, blasphemous words, Acts vi. 11. The word of God, the word of prophecy, Luke iii. 2. Rom. x. 17. Eph. v. 12. vi. 17. 1 Pet. i. 25. An authoritative command, Luke v. 5. In this epistle it is used variously; in this only it differs from eyes, that it never denotes the eternal or essential word of God. That which in this place is denoted by it, with its adjunct of Tas duvautas, is the eyes sydiabetes, or the divine power, executing the counsels of the will and wisdom of God; or the efficacy of God's providence, whereby he worketh and effecteth all things according to the counsel of his will. See Gen. i. 3. Psal. cxlvii. 15. 18. cxlviii. 8. Isa. xxx. 31. And this is indifferently expressed by pax and λoyos. Hence the same thing which Paul expresseth by the one of them, Heb. xi. 3. πιστεί νοῦμεν κατηρτίσθαι τες αιώνας inuari Or; by faith we know that the heavens were made by the Word of God; Peter expresses by the other, 2 Pet. iii. 5.

στωσαι τω της Θεου λόγω.

Now this efficacy of divine providence, is called the Word of God; to intimate, that as rulers accomplish their will by a word of command, in and about things subject to their pleasure, Matt. viii. 9. so doth God accomplish his whole mind and will in all things by his power. And therefore as durautas, of his power, is here added by way of difference and distinction, to shew what word it is that the apostle intends. It is not eyes oveồng, the essential word of God, who is the person spoken of; nor does goOogixos, the word spoken by him in the revelation of himself, his mind and will; but a word that is effectual and operative, namely, the putting forth of his divine power with ease and authority, accomplishing his will and purpose in and by all things.

This in the vision of Ezekiel is the communication of a spirit of life to the cherubs and wheels, to act and move them as seems good to him by whom they are guided. For as it is very probable, that the apostle in these words, setting forth the divine power of the Son in ruling and governing the whole creation, did intend to remind the Hebrews, that the Lord Christ the Son is he who was represented in the form of a man