II. Christ is the Saviour of man; for he is Jesus. See Sec. 73.

III. Things super-celestial may be seen. Supercelestials are such as are above the stars, even in the highest heaven, where Jesus hath abode ever since his ascension. There may we now see him, namely,

with the eyes of the soul. See Sec. 72.

IV. Truths invisible are most sure to believers. They are believers of whom the apostle thus saith, ' we see.' See Sec. 72.

Of doctrines raised out of these words, made a little lower than the angels,' and out of these, 'crowned with glory and honour,' see Sec. 65.

V. Christ was incarnate, that he might be a fit sacrifice. See Secs. 74, 75.

VI. Christ suffered unto death. His death is here expressly mentioned.

VII. Christ's death was with great suffering. It is here styled the suffering of death. See Sec. 76.

VIII. Great glory followed upon Christ's great suffering. This phrase, the suffering of death,' imports great suffering; and this, 'crowned with glory,' great glory; and the order of setting down these two shews that the latter followed upon the former. See Sec. 74.

IX. Christ's high dignity giveth proof of the subjection of all things under him. The apostle here proveth that subjection by Christ's dignity. See Sec. 74.

X. God's free grace was the procuring cause of Christ's suffering for man. This is here directly set

down. See Sec. 78.

Sec. 86. Of the respect wherein it became God' that his Son should be man, and suffer for man.

Ver. 10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.

The first particle of this verse, yag, for, shews that it is added as a reason of that which goes before. In general, it is a third reason to prove that Christ was man. See Sec. 1. In particular, it declareth the reason of the last clause of the former verse, which is this, By the grace of God Christ tasted death for every one.' If the question be asked, Why God's

3. It implies an answerableness or agreement of one thing to another, as in this phrase, Speak thou the things which become sound doctrine,' Tit. ii. 1; that is, as are agreeable thereto.

4. It implies a decency, comeliness, and glory of a thing, as in this phrase, 'Which becometh women professing godliness,' 1 Tim. ii. 10. He there speaketh of women adorning themselves with good works; and this is a decent and comely thing, the beauty and glory of professors. Thus it is here taken; for never did anything more make to the glory of God than his making of his Son lower than angels, that he might taste death for every one.

We read, that upon the first news of Christ coming into the world, a multitude of angels thus praised God, Glory to God in the highest,' &c., Luke ii. 14; and Christ himself, when he was going out of the world, thus saith to his Father, I have glorified thee on earth,' John xvii. 4. And upon his suffering, Christ said, Father, glorify thy name;' and the Father thus answered, I have both glorified it, and will glorify it again,' John xii. 28. All this was in relation to Christ's humiliation, even unto death.

Sec. 87. Of God's glory in giving his Son to die. If we take a view of God's special properties, we shall find the glory of them so set forth in Christ's incarnation and passion, and the redemption of man thereby, as in nothing more. I will exemplify this in five of them.

1. The power of God hath been often manifested by many wonderful works of his since the beginning of the world. The book of Job and book of Psalms do reckon up catalogues of God's powerful and mighty works; but they are all inferior to those works which were done by the Son of God becoming man and dying; for hereby was the curse of the law removed, the bonds of death broken, the devil and his whole host vanquished, infinite wrath appeased. The Son of God did all this, and much more, not by arraying himself with majesty and power, but by putting on him weak and frail flesh, and by subjecting himself to death. Herein was strength made perfect in weakness, 2 Cor. xii. 9.

2. The wisdom of God was greatly set forth in the first creation of all things in their excellent order and

beauty, and in the wise government of them; but after that by sin they were put out of order, to bring them into a comely frame again was an argument of much more wisdom; especially if we duly weigh how, by the creature's transgression, the just Creator was provoked to wrath. To find out a means, in this case, of atonement betwixt God and man, must needs imply much more wisdom. For who should make this atonement? Not man, because he was the transgressor; not God, because he was offended and incensed. Yet God, by taking man's nature upon him, God-man, by suffering, did this deed; he made the atonement. God having revealed this mystery unto his church, every one that is instructed in the Christian faith can say, Thus and thus it is done. But had not God, by his infinite wisdom, found out and made known this means of reconciliation, though all the heads of all creatures had consulted thereabout, their counsels would have been altogether in vain. We have therefore just cause, with an holy admiration, to break out and say, 'Oh the depth of the riches both of the wisdom and knowledge of God,' Rom. xi. 33.

3. The justice of God hath been made known in all ages by judgments executed on wicked sinners; as the punishment of our first parents, the drowning of the old world, the destroying of Sodom and Gomorrah with fire and brimstone, the casting off the Jews, the casting of wicked angels and reprobate men into hell fire; but to exact the uttermost of the Son of God, who became a surety for man, and so to exact it as in our nature, he must bear the infinite wrath of his Father, and satisfy his justice to the full, is an instance of more exact justice than ever was manifested.

4. The truth of God is exceedingly cleared by God's giving his Son to die, and that in accomplishment of his threatening and promises.

For threatening, God had said to man, In the day thou eatest of the tree of the knowledge of good and evil, thou shalt surely die,' Gen. ii. 17. How could God's truth have been accomplished in this threatening, and man not utterly destroyed, if Christ had not died in our nature?

For promise, the first that ever was made after man's fall was this, 'The seed of the woman shall bruise the serpent's head,' Gen. iii. 15. As this was the first promise, so was it the ground of all other promises made to God's elect in Christ. Now God having accomplished this promise by giving his Son to death, how can we doubt of his truth in any other promise whatsoever. The accomplishment of no other promise could so set out God's truth as of this; for other promises do depend upon this, and not this on any of them. Besides, this is the greatest of all other promises. We may therefore on this ground say, 'He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?' Rom. viii. 32.

5. God's mercy is most magnified by sending his Son

Sec. 88. Of the necessity of Christ's being man to die.

On the fore-mentioned grounds, there was a necessity of Christ's suffering. In this respect a must is attributed to that which is here said, it became. So saith Christ of himself, he must suffer,' Mat. xvi. 21; and thus it must be,' Mat. xxvi. 54; 'The Son of man must be lift up,' John iii. 14; Ought not Christ to have suffered these things?' Luke xxiv. 56.

This may serve to stop the mouths of such conceited persons as are over-busy in inquiring after God's supreme high prerogative, namely, whether he could not by virtue of it have forgiven man's sin, without any such satisfaction, and by this grace received him to glory?

Since it became God' to take this course, and that the Holy Ghost saith, 'It must be so;' O man, 'who art thou that repliest against God?' When God's will is manifested, it is over-much curiosity to dispute about his prerogative. Moses hath set down a singular rule for us to order our reasonings by, which is this, Those things which are revealed belong unto us,' Deut. xxix. 29. It may be that these grounds, it became him, it must be, are expressed to prevent all further disputes about this point.

It much becomes us who look to partake of the benefit of that which became God so to order, to be very circumspect over ourselves, and to take heed that we pervert not that to God's dishonour which so much became him. They pervert it who take occasion from God's grace in giving his Son, and from the satisfaction which his Son hath given for our sins, to continue in sin. This is it concerning which the apostle, with great indignation and detestation, saith, God forbid,' Rom. vi. 2. This is to turn the glory of God into lasciviousness,' Jude 4. This is to tread under foot the Son of God,' &c., Heb. x. 29. What greater aggravation can there be of a sin than this?

Sec. 89. Of these phrases, 'for whom, by whom, are all things.'

the preposition varieth the interpretation.1 Hereof see Sec. 74; of the Greek noun, see Sec. 76.

The former, d'ov, sets out God as the final cause, for whose glory all things are. In this sense it is said, 'The Lord hath made all things for himself,' Prov. xvi. 4; namely, for his own glory. To this very purpose saith the apostle, All things are to him,' sis auro, Rom. xi. 36. These prepositions, dà, for, and sis, to, intimate one and the same thing, which is the end. Thus the woman is said to be made, dià sòv avoga, for the man,' 1 Cor. xi. 9; which is, for the man's sake, for his good, Gen. ii. 18. The Greek phrase, sis aurov, which signifieth to him, is translated for him, chap. i. 16. To make this more clear, our English often addeth this particle, sake, which is a note of the final cause; as, dià Tàu Baoiλéiav, 'For the kingdom of heaven's sake,' Mat. xix. 12; dià TÒ ovoμá μov, For my name's sake,' saith Christ, Luke xxi. 17; dià rò évayyiλov, For the gospel's sake,' 1 Cor. ix. 23.

The latter phrase, di' of, by whom, sets out God as the efficient, and creator of all. In this sense this phrase is applied to Christ: By him were all things created,' Col. i. 16.

It is also applied to his blood, as to the procuring cause of redemption: He hath purchased the church with his own blood,' Acts xx. 28.

This general, rà Távra, all things,' is to be taken in the largest extent that can be, nothing at all excepted. So it is taken John i. 3, Col. i. 16, Heb. i. 3, and in other places where mention is made of creation and providence. (See more of this general, Sec. 66.) Here it is expressly mentioned, to shew the ground of God's putting all things in subjection under Christ's feet; even because 'all things were for him, and by him.' God had power to dispose all things as he would, because all things were by him.' He made all. And he had a right so to do, because all were made for him;' even for him to dispose of them as he would. See Sec. 37.

These phrases, for him and by him, have reference both to creation and also to providence. For God worketh hitherto,' John v. 17, namely, by his providence; and thereby all things are preserved, Ps. cxlvii. 8, 9; and ordered, Ps. xxxiii. 13, &c.

In the foresaid description of God, the final cause, for whom, is set before the efficient, by whom, to shew what it was that God put on to make, preserve, and govern all things. Surely he put himself on; he aimed at himself, even at his own glory. That all things might be for him, all things were by him.

All things being for God, we also, all we have, and all we can do, ought to be for him: Glorify God in your body, and in your spirit, which are God's,' 1 Cor. vi. 20. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God,' 1 Cor. vi. 31. See more

1 Accusative, di öv; genitive, di o.

hereof in my Explanation of the Lord's Prayer, entitled A Guide to go to God, petit. i. sec. 30, 31.

All things being by God, it is our duty to acknowledge that in him we live, move, and have our being,' Acts xvii. 28; and that as all things were created, so they are preserved and governed by him, Job xxxviii. 4, &c., Ps. civ. 2, &c.; and thereupon to fly to him in all our needs, distresses, and dangers. To call upon him, and depend on him for every good thing; to commit our souls, bodies, states, endeavours, even all that we have, to him; to be content with every event; to submit all our purposes to his will; and for all things to bless him, Job i. 21

We ought the rather to be thus minded, because God doth nothing but what becometh him. This description of God, for whom are all things, and by whom are all things,' is added to this motive, it became him,' to shew that there is a comeliness in all things done by him: He hath made everything beautiful in his time,' Eccles. iii. 11. Wherefore, though we can see no reason of God's doings, yet we may see good reason to account them the best.

This title, by whom, having reference to God (as also Rom. xi. 36), giveth a full answer to the Arians, who from this phrase, All things were made by him,' John i. 3, infer that the Son is inferior to the Father, and his instrument in making the world.

Sec. 90. Of sons in relation to Christ.

This clause, in bringing many sons unto glory, seemeth by our English translators to have reference to him who is described in the former words, namely, to God. Surely the thing itself may well be applied to God, and imply a reason why it became God to make his Son perfect through sufferings, even because his purpose was to bring many other sons to glory; and the best way to bring them thereunto was by his Son's suffering.

This is a good and congruous sense, but the construction of the Greek words will not bear it; for the antecedent, air, to which this relative in that sense should have reference, is of the dative case; but the relative, ayayóvra, is of the accusative, of which case the word translated captain, ròv agynyov, is. Now, it is without all question that Christ is meant under that word captain; therefore, in grammatical construction, this act of bringing many sons to glory is to be applied to Christ.

Thus it sheweth a reason why Christ himself passed by suffering unto glory, namely, that thereby he might bring many sons to glory. Both references tend to the same scope. The latter attributes that act to the Son which the former doth to the Father. In this there is no great incongruity; for the Father and Son are one in essence, mind, will, and work: What thing soever the Father doth, these also doth the Son likewise,' John v. 19.

Against the reference, of 'bringing sons unto glory,'

made to Christ, it is objected that the persons here said to be brought to glory are called Christ's brethren, ver. 11. If they be his brethren, how can they be his sons ?

Ans. 1. They are not called his sons in relation to Christ, but indefinitely sons; so as it may be thus explained, Christ brought many sons of God to glory.

Ans. 2. The same persons that in one respect are called Christ's brethren, may in another respect be called his sons. How saints are called Christ's brethren, see Sec. 106; they are called his sons in these respects.

(1.) As Christ is the everlasting Father,' Isa. ix. 6, thus he hath given them their being, and adopted them into his family.

(2.) As the Father hath given all his elect unto Christ, to be nourished and nurtured by him; thus they who were nurtured and instructed by ancient prophets are called sons of the prophets,' 2 Kings ii. 3. In like manner, and on the same ground, the elect of God are called Christ's sons. They whom ministers beget unto the Lord are called their sons, Philem. 10, much more they who are saved by Christ may be called his sons.

(3.) As Christ bears a fatherly affection to them; loving them as sons, taking an especial care of them as of his sons, purchasing an inheritance for them, and doing all the good he can for them.

The sons of God and the sons of Christ are all one, even such as are adopted and regenerate; for by the grace of adoption, and by the work of regeneration, we are made the sons of God, and heirs of glory, Rom. viii. 15–17, 1 Pet. i. 3, 4; these are 'sanctified and cleansed with the washing of water by the word,' Eph. vi. 25; these have washed their robes, and made them white in the blood of the Lamb,' Rev. vii. 14; and thus are they fitted for glory.

Boast not of any title to glory till thou hast evidence of thy sonship, that thou art adopted and born again: The son of the bond woman shall not be heir with the son of the free woman,' Gal. iv. 30.

How may we have evidence that we are sons? Ans. By the Spirit, Rom. viii. 14. The Spirit worketh two things.

1. An earnest desire of God's fatherly favour, Gal. iv. 6.

2. A careful endeavour to please and honour God, Col. i. 10, Mal. i. 6. The former is a fruit of faith, the latter of love. Hence arise grief for the provocations of God's wrath, and indignation at the dishonour done to God.

By these evidences we may know that we are the sons here meant, and having that assurance, no doubt can be made of obtaining glory; for Christ undertaketh to bring such to glory. In this respect salvation, by a kind of property, is said to be theirs, for Christ is styled the captain of their salvation.' All sons, and none but sons, shall be saved: Jesus shall save his

people,' Mat. i. 21; he is the Saviour of the body,' Eph. v. 28. If children, then heirs,' Rom. viii. 17, not otherwise.

With much confidence may sons rest upon such a father as Christ is, to be much pitied and succoured in all their distresses, to have all their wants supplied, to be tenderly dealt with in all their weaknesses, to be sufficiently provided for with all needful good things, to be safely protected against all dangers, to have whatsoever may be expected from such a father. Consider, on the one side, the love and care of natural fathers to and for their children, yea, and of apostles too for those whom they begat by the gospel; and, on the other side, well weigh how far Christ exalteth all those fathers in power, wisdom, and goodness, and you shall find just cause with confidence to rest on him at all times, on all occasions.

By virtue of this relation, it becomes us all, who account ourselves to be in the number of God's elect, and to be given by him as sons to Christ, it becomes us every way to shew ourselves to be Christ's sons, even in our inward disposition, and also in our outward conversation, and thereupon to love him and fear him, to reverence and obey him, in all things to please him and honour him, to depend on him for all needful good things, and to be content with that condition wherein he sets us, and with those gifts of soul, body, or state that he is pleased to bestow upon us. In a word, what duties soever in God's word are required of sons as sons, we must conscionably perform to Christ, whose sons we are.

That these duties may be performed according to the extent of the persons whom they concern, we must take notice that as all sorts and conditions of men, great and mean, rich and poor, young and old, so also both sexes, male and female, are comprised under this relative sons; for that is the nature of relatives, to comprise both under one, as under this title men, indefinitely used, women also are comprised, and under brethren sisters also. To manifest this, the other relative daughters are oft expressed, as, 'Ye shall be my sons and daughters,' 2 Cor. vi. 18.

Sec. 91. Of the multitude of them that shall be saved. The sons before mentioned are said to be πολλοί, 'many;' though this include not all the sons of Adam; for they that have done evil shall come forth unto the resurrection of damnation,' John v. 29, and this Captain of salvation will say to multitudes at the last day, Depart from me, ye cursed, into everlasting fire,' Mat. xxv. 41, yet this includeth a very great multitude. For it was in relation to these sons, who are the spiritual seed of Abraham, that God said to Abraham, Isaac, and Jacob, Thy seed shall be as

the stars of heaven, and as the dust of the earth,' Gen. xv. 5, xxvi. 4, xxviii. 14. And the prophecies of multitudes to come in are meant of these sons, such as these: Many people shall say, Let us go up to the

house of God,' Isa. ii. 3, Mic. iv. 2; Many shall come from the east and west,' &c. Mat. viii. 11; and, 'My righteous servant shall justify many,' Isa. liii. 11; The Son of man came to give his life a ransom for many,' Mat. xx. 28; His blood is shed for many,' Mat. xxvi. 28; By the obedience of one shall many be made righteous,' Rom. v. 19. In particular, John saith, I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne,' &c. Rev. vii. 9. All these were the sons here mentioned. See Chap. vi. 14, Sec. 107, and Chap. ix. 22, Sec. 140.

Obj. It is oft said that few are chosen, few enter in at the strait gate, Mat. vii. 14, xx. 16. Hereupon the flock of Christ is styled a little flock,' Luke xii. 32, and they are styled a remnant,' Isa. i. 9; ‘a tenth,' Isa. vi. 13; 'a vintage,' Micah vii. 1, and they are resembled to those few that were in the ark when the whole world was drowned, and in Sodom when the four cities were destroyed with fire and brimstone. See Chap. xi. 7, Sec. 32.

Ans. Comparatively they are indeed but few, in regard of the multitudes of evil ones that ever have been, and ever will be in the world. But simply considered in themselves, they are very, very many. When Elijah thought that he alone had been left, the Lord gave him this answer, I have reserved to myself seven thousand,' Rom. xi. 3, 4.

This is a matter of great comfort, in regard of the multitudes that perish, that there are also many that shall be saved.

It is also a great encouragement to inquire after the way to salvation, and to use the means sanctified for attaining thereunto. There is a fountain opened' to cleanse us from sin, Zech. xiii. 1. Let us not fear that it will be dried up because many go to partake thereof. Be rather encouraged to go with those many thereunto. Fear not that heaven will be filled up, for there are many mansions,' John xiv. 2. A poor man long waited at the pool of Bethesda, though the time of cure was but at a certain season, and only one could be cured at that season, John v. 4, 5, &c.; but the pool for salvation cureth at all times all that go into it. We read of three thousand converted by one sermon, Acts ii. 41, and five thousand by another, Acts iv. 4, and it is after this registered that 'multitudes of believers were added to the Lord,' Acts v. 14; and that the number of disciples was multiplied,' Acts vi. 1; and that the churches were established in the faith, and increased in number daily,' Acts xvi. 5; and that many thousands of Jews believed, Acts xxi. 20, besides the Gentiles that embraced the faith.

After those days, yea, and in these our days, have the churches of Christ wonderfully increased.

A strong inducement this is, both to ministers to 1 πόλλαι μυριάδες, μύριας, decem millia.

preach the gospel, and also to people to attend thereupon, in that there are many sons: and they must all be brought to glory.

Sec. 92. Of bringing' sons to glory.

It is said of those many sons, that by Christ they are brought to glory.

The verb ayayóra, translated brought, is diversely used, as,

1. To go of one's self, even upon his own voluntary motion; as where Christ saith, ❝ywμev, Let us be going,' Mat. xxvi. 46.

2. To be led by another, but willingly: thus Andrew brought, yayev, Simon to Jesus, John i. 42.

3. To be brought forcibly, as men use to bring malefactors to execution. 'There were also two other malefactors led, yovro, with Jesus to be put to death,' Luke xxiii. 32.

4. To bring such as are no way able to go of themselves: thus the good Samaritan brought, yayev, the man that was wounded and left half dead, to an inn, Luke x. 34.

That we may the better discern how this word bringing is here used, we are to take notice that the sons here said to be brought, are neither able nor willing of themselves to go to glory. Christ therefore bringeth them thither by certain degrees.

1. He quickeneth them that are dead in sins, Eph. ii. 1, 5.

2. He sheweth them the way wherein they may come to glory. For he is the true light which lighteneth every man that cometh into the world,' John i. 9. Thereupon he thus saith of himself, I am the light of the world: he that followeth me shall not fall into darkness, but shall have the light of life,' John viii. 12.

3. He goeth as a guide before them; for he is that good shepherd that goeth before his sheep, and the sheep follow him: for they know his voice,' John x. 4.

4. He communicates his Spirit unto them, whereby they are so enlightened, as they discern the way wherein they should walk, Eph. i. 8, 9, and enabled and persuaded to walk therein, 'For the law of the Spirit of life in Christ Jesus hath made us free:' and 'As many as are led by the Spirit of God, they are the sons of God,' Rom. viii. 2, 14.

Christ's bringing sons to glory, informs us in these two principles:

1. Man cannot of himself go to glory.

2. Christ can and will bring all the elect to glory. 'We have no sufficiency of ourselves, but our sufficiency is of God,' 2 Cor. iii. 5. 'As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me,' saith Christ to his sons, John xv. 4.

Sec. 93. Of the glory of heaven.

That whereunto Christ bringeth his sons is here