consider singly the wisdom of God, but his various and manifold wisdom, Eph. iii. 10. and affirms that all the treasures of wisdom are hid in it, Col. ii. 3. plainly intimating that it is a work so suited unto, so answering the infinite wisdom of God in all things throughout, that it could no otherwise have been disposed and effected. And this as well upon the account of the wisdom of God itself absolutely considered, as also as it is that property whereby God designs and effects the glorifying of all other excellencies of his nature, whence it is called various or manifold; so that we may well conclude, that no other way of deliverance of sinners was suited unto the wisdom of God.

Secondly, This way alone answered the holiness and righte ousness of God. He is a holy God, who will not suffer the guilty to go free: he is of purer eyes than to behold iniquity, and his judgment is, that they who commit sin are worthy of death. Sin is contrary to his nature; and his justice requireth that it go not unpunished. Besides, he is the great and supreme Governor of all; and whereas sin breaketh and dissolveth the dependance of the creature upon him, should he not avenge that defection, his whole rule and government would be disannulled. But now, if this vengeance and punishment should fall on the sinners themselves, they must perish under it eternally; not one of them could escape, or ever be freed or purged from their sins. A commutation then there must be; that the punishment due to sin, which the holiness and righteousness of God exacteth, may be inflicted, and mercy and grace shewed unto the sinner. That none was able, fit, or worthy to undergo this penalty, so as to make a compensation for all the sins of all the elect; that none was able to bear it, and break through it, so as that the end of the undertaking might be happy, blessed and glorious on all hands, but only the Son of God, we shall farther manifest in our progress, and it hath been elsewhere declared.

1. And this, first, should teach us to live in a holy admiration of this mighty and wonderful product of the wisdom, righteousness, grace and goodness of God, which found out, and appointed this way of delivering sinners, and have gloriously accom plished it in the sacrifice of the Son of God himself. The Holy Ghost every where proposeth this unto us, as a mystery, a great and hidden mystery, which none of the great, or wise, or disputers of the world, ever did or could come to the least acquaintance withal. And three things he asserts concerning it: First, That it is revealed in the gospel, and is thence alone to be learned and attained, whence we are invited again and again to search and inquire diligently into it, to this very end, that we may become wise in the knowledge and acknowledgment of this deep and hidden mystery. Secondly, That we cannot in our own strength, and by our own most diligent endeavours, come

to a holy acquaintance with it, notwithstanding that revelation that is made of it, in the letter of the word; unless moreover we receive from God the spirit of wisdom, knowledge and revelation, opening our eyes, making our minds spiritual, and enabling us to discover these depths of the Holy Ghost in a spiritual manner. Thirdly, That we cannot by these helps attain in this life unto a perfection in the knowledge of this deep and unfathomable mystery, but must still labour to grow in grace, and in the knowledge of it, our thriving in all grace and obedience depending thereon. All these things the Scripture abounds in the repetition of. And besides, it every where sets forth the blessedness and happiness of them, who by grace obtain a spiritual insight into this mystery; and who thus also find by expe rience the satisfying excellency of it with the apostle, Phil. iii. S. All which considerations are powerful motives unto this duty of inquiring into, and admiring this wonderful mystery, wherein we have the angels themselves for our associates and companions.

2. We may also consider the unspeakable love of Christ in this work of delivering us from sin. In this the Scripture also abundantly goeth before us, setting forth, extolling, commending this love of Christ, and calling us to a holy consideration of it. Particularly it shews it accompanied with all things that may make love expressive and to be admired. For, first, It proposeth the necessity and exigency of the condition wherein the Lord Christ gave us this relief; that was when we were sinners, when we were lost, when we were children of wrath, under the curse, when no eye did pity us, when no hand could relieve us. And if John mourned greatly, when he thought that there was none found worthy in heaven or earth to open his book of visions, and to unloose the seals thereof; how justly might the whole creation mourn and lament, if there had been none found to yield relief, when all were obnoxious to this fatal ruin! And this is an exceeding commendation of the love of Christ, that he set his hand to that work which none could touch, and put his shoulders under that burden which none else could bear, when all lay in a desperate condition. Secondly, The greatness of this deliverance; it is from wrath, and curse, and vengeance eternal; not from a trouble or danger of a few days' continuance, not from a momentary suffering, but from ever, lasting wrath, under the curse of God and power of Satan in the execution of it, which necessarily attend sin aud sinners. And, thirdly, The way whereby he did it; not by his word whereby he made the world; not by his power whereby he sustains and rules the things that he hath made; not by paying a price of corruptible things; not by revealing a way unto us only, whereby we ourselves might escape that condition where.

in we were, as some foolishly imagine, but by the sacrifice of himself, making his soul an offering for sin, and offering up himself unto God through the eternal Spirit, by laying down his life for us; and greater love can no man manifest than by so doing. And, fourthly, The infinite condescension that he used to put himself into that condition, wherein by himself he might purge our sins. For to this purpose, when he was in the form of God, he emptied himself of his glory, made himself of no account, was made flesh, took on him the form of a servant, that he might be obedient unto death, the death of the cross. And, fifthly, The end of his undertaking for us, which was the bringing of us unto God, into his love and favour here, and the eternal enjoyment of him hereafter. All these things, I say, doth the Scripture insist frequently and largely upon, to set forth the excellency of the love of Christ, to render it admirable and amiable unto us. And these things should we lay up in our hearts and continually ponder, that we may give due acceptance and entertainment to this wonderful love of the Son of God.

The apostle having thus asserted in general the sacerdotal office of Christ, and the sacrifice that he offered, with the end of it, because that could not be done without the greatest dejection, humiliation and abasement of the Son, that we may not conceive that he was left in, or doth yet abide under the same condition, adds the blessed event and consequent of his great work and undertaking.

Εκαθισεν εν δεξια της μεγαλωσύνης εν ύψηλοις, σε He sat down on the right hand of the Majesty on high." These words we have already opened, as to their sense and importance. The design and meaning of the Holy Ghost in them is next to be considered. The things to be inquired after to this end, are, first, The scope of the apostle in these words. Secondly, The manner of his expressing his intention, and the particulars therein intended. Thirdly, To what he refers in the Mosaic economy, whereby he strengthens the argument which he has in hand.

Two things the apostle in general designs in these words: First, That the Lord Christ undertaking to purge our sins, did by the one offering of himself perfectly effect it, so discharging the whole work of his priesthood, as to the making atonement for sinners. This the blessed issue of his undertaking doth demonstrate. Immediately upon his work, he entered into the glorious condition here expressed; a signal pledge and evidence that his work was perfected, and that God was fully satisfied, and well pleased with what he had done.

Secondly, The blessed and glorious condition of the Lord Jesus after his humiliation, is expressed in these words. His

Spirit did of old signify both his sufferings, and the glory that should follow, 1 Peter i. 11. as himself interpreted the Scriptures unto his disciples, Luke xxiv. 26. And this glory at the close of his work, he requested as due unto him upon compact and promise, John xvii. 5. These are the things in general designed by the apostle in these words.

Secondly, The manner in which he expresses the glory and blessed condition of the Son of God, after his purging our sins, and what is particularly intimated therein, is to be considered. Some mistakes, or groundless curiosities must first be removed, and then the real import of the words declared.

Some contend, that the left hand of old was most honourable; so that as the placing of Christ at the right hand of God denotes his honour and glory, so also it denotes an inferiority to the Father. To this purpose, they produce some sayings out of some ancient writers among the heathen, giving the preference of place or dignity unto the left hand. As these sayings are made use of by the Romanists, to answer an objection of very little moment against Peter's supremacy, taken from some ancient Episcopal seals, wherein the figure of Paul was placed on the right hand of that of Peter. But this conjecture may be easily disproved by testimonies innumerable out of approved authors among the Gentiles. And in Scripture, the right hand doth constantly denote dignity and pre-eminence. The instance of Jacob's blessing Joseph's children, testifies also the constant usage of those ancient times from the intimation of nature itself, Gen. xlviii. 17-19. And the disposal of the sheep and goats at the last day, to the right hand and left, gives the privilege to the former. So Basil, da xwęα dnλor to the ažias óμotiμου, 'the right hand place denoteth a quality of dignity.' And Chrysostom, ει γαρ ελατίωσιν ήθελε δηλωσαι εκ αν είπεν εκ δεξίων αλλ' εξ agirriga,If he would have signified any lessening or diminution, he would not have said, Sit on my right hand, but on my left. So that it is honour and glory which is signified by this expression, and that only.

Some, granting the right hand to denote the most honourable place, inquire whether this be spoken in reference unto God the Father himself, or unto others that do or may be supposed to sit on his left hand. For the first sense contends Maldonate on Matt. xvi. 19. For,' saith he, though it be impossible that the Son in absolute or essential glory should be preferred before or above the Father, yet as to his immediate rule over the church, he may more shew forth his power and glory in the rule and government of all things.' Others contend, that it is spoken with respect unto sitting at the left hand, above which this is preferred. But this whole inquiry is both curious and groundless. For, first, though sitting at the right hand be a token of great

glory and dignity, yet as the apostle speaks in this very case, it is manifest that He is excepted who put all things under him, 1 Cor. xv. 27. He who thus exalted him over all at his right hand, is excepted. And, secondly, There is here no comparison at all, or regard to sitting on the left hand, nor is there any such comparison in other passages where that expression is used, but only the glory of Christ the Mediator is absolutely declared.

And this may be cleared by other instances. Solomon placed his mother, when she came to him, on his right hand, a token of exceeding honour; but he himself sat down on the throne of the kingdom, 1 Kings ii. 19. The church is said to be at the right hand of Christ, Psal. xlv. 9. which, as it prefers her above all others, so it takes not off her subjection unto Christ. Nero in Suetonius, when Tiridates king of Armenia came to Rome, placed him for his honour on his right hand, himself sitting on the throne of rule. And where three sit together, the middle seat is the place of chiefest honour. Hence Cato in Africa, when Juba would have placed himself in the midst between him and Scipio, removed himself to the left hand of Scipio, that Juba might not have the place of pre-eminence above Roman magistrates.

It is not unlikely but that there may be an allusion in this expression to the Sanhedrim, the highest court of judicature among the Jews. He who presided in it was called 78, or 18, the Father of judgment, or Father of the house of judgment, and sat at the right hand of the w, or prince of the Sanhedrim, next unto him unto whom belonged the execution of the sentence of the court. Of this ab din, mention is made in the Targum, Cant. vii. 4. 77 1877 807 Da 2x1, The Father of the house of judgment, who judgeth thy judgments;' agreeably to that, "The Father judgeth no man, but hath committed all judgment unto the Son."

The whole expression then is plainly metaphorical, and taken from what is, or was in use amongst men, and thence translated to signify the state and condition of Christ in heaven. And this is that which the apostle in general intimates in these words, that as the greatest honour that can be done unto any one among the sons of men, is for the chief ruler to set him next himself on his right hand, so is the son as Mediator, made partaker of the greatest glory that God hath to bestow in Heaven. It is not then the essential eternal glory of the Son of God, that he hath equal with the Father, which in these words is expressed, and whereof the apostle had spoken before; but that glory and honour which is bestowed on him by the Father, after and upon the sacrifice of himself for the expiation of sin. So then the right hand of God is not here taken absolutely, as