And: "In the beginning, O Lord, You laid the foundations of the earth, and the heavens are the work of Your hands. Sermons I. THE SON IS THE CREATOR OF THE UNIVERSE. "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hands." Notice here: 1. His existence before the universe. In the beginning he laid the foundation of the earth. When was that? Six thousand years ago? Nay, millions of years ago. The expression takes us "back to the fathomless abyss of ages of ages." Yet the existence of the Son takes us back beyond that, to us, incomprehensibly remote period. As the artist must have existed before the picture which he painted, and the architect before the edifice which he designed, so the Son existed before the universe which he made. "His goings forth have been from of old, from everlasting." 2. His agency in the creation of the universe. He "laid the foundation of the earth," etc. The heavens and the earth have not always existed; they had a beginning. They were not self-originated, but were made by Another. In the strict sense of the word, they were created by our Lord. He did not merely arrange or form the heavens and the earth out of pre-existent materials; he created them. He "laid the foundation." He began at the beginning, etc. II. HE PRESIDES OVER THE CHARGES OF THE UNIVERSE. "They all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed." Changes are ever going on in the universe. Spring with its fresh and youthful beauty passes into the glowing and. gorgeous summer, etc. There are changes in the earth and in the seas. Even the mountains, which seem so stable and immutable, are subject to change. Suns and stats also are mutable. The heavens and the earth are growing old; they have had their infancy and. youth, etc. These changes are not effected by blind, unintelligent forces or laws. The Son of God superintends all of them. He is the Framer of all the laws of Nature, and the Force of all her forces. He is the Sustainer as well as the Creator of the universe. To the thoughtful and devout man this fact imparts a deeper, tenderer interest and attraction to the changes which take place in nature. Our gracious Savior and Lord is also the Superintendent and Sovereign of the universe. III. HE IS UNCHANGEABLE AMIDST THE CHANGES OF THE UNIVERSE. "But thou art the same." He is the same in his being and character, in his will and purposes. Presiding over a universe in which all things are continually changing, yet with him there "is no variableness or shadow of turning." He is "the same yesterday, and today, and for ever." He is the same in knowledge. His understanding is infinite, and he knoweth all things. He is the same in purpose. The writer of this Epistle speaks of "the immutability of his counsel." "He is of one mind." He is the same in affection. "The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, nor shall the covenant of my peace be removed." "Having loved his own which were in the world, he loved them unto the end." What an inspiration this supplies to trust in him! It was thus, indeed, that these words were originally employed by the psalmist; for, as Ebrard points out, it is not "his unchangeableness as the immaterial Spirit that is spoken of (in Psalm 102:27), but the unchangeableness of Jehovah in his acts, in his relation to Israel, in a word, the Divine covenant-faithfulness. And upon this the psalmist bases his hope of the restoration of prosperity to Israel. Because he is immutable in his character and purposes and relation to his people, we may safely confide in him. He abideth faithful; for he cannot deny himself." IV. HE SURVIVES THE DISSOLUTION OF THE UNIVERSE. "They shall perish; but thou remainest .... And thy years shall not fail." We do not think that the annihilation of the heavens and earth is taught here, but that their present form and aspect shall pass away. Their substance will remain, but their present appearance will perish. "The day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up." "The cloud-capped towers, the gorgeous palaces, CONCLUSION. How immeasurably greater, then, is the Son than the angels! They could not create a world; but he created the entire universe. They have no sovereign control over the transformations of any world; but he is the supreme Agent effecting all the changes in every province of all worlds. They change; their knowledge changes by way of increase, and with new discoveries they have new admirations; their affections also change, growing more deep and intense; but he is superior to all change - the Immutable. They are not essentially immortal; their continued existence depends upon him; but he is essentially immortal - "the living One," the Eternal. Seeing that the Son of God is immutable and eternal, we have the strongest encouragement to trust in him at all times. Both in his power and in his willingness to save he is ever the same, and-" he ever liveth." His "years shall not fail." - W. J.
God... hath... spoken... by His Son. The Epistle to abruptly, like 1 John, without either greeting from the author, address to the church, or words of introduction. This omission distinguishes these two from every other epistle in the New Testament, and creates of itself a strong presumption that St. Paul was not the author. It is obviously not due to any attempt at concealment; for the tone of personal authority occasionally assumed, and the personal allusions towards the close, show that the author was well known to his readers, and affected no disguise. The character of the Epistle supplies an obvious explanation: the dignity of an oratorical address demanded Some personal reserve; and this dignity is especially conspicuous in the measured rhythm and elaborate antitheses of the opening period.(F. Rendall, M. A.) (W. Lindsay, D. D.) This long, sonorous sentence forms the introduction to the whole Epistle if as it were, the portico of an august temple, its many weighty clauses being as rows of stately ornamental pillars supporting the roof. This temple front has a most imposing aspect! It fills the mind with awe, and disposes one to enter the sacred edifice in religious silence, rather than to indulge in critical remarks. In these opening verses the writer announces at once the theme of his discourse, and introduces the leading thoughts on which he intends to expatiate. The first point to be noticed in the proem is the contrast drawn, in anithetic terms, between the Old and the New Testament revelations. By "the prophets" may be meant those strictly so called, but more probably the phrase is meant to cover the whole Old Testament revelation, including the law-giving; the recognition of the angels as the agents by whom the law was given being rather a concession to Jewish opinion than the expression of the writer's own view. To be noted is the use of the phrase "the fathers" absolutely, as the recipients of the ancient revelation. It implies that the Epistle is meant solely for Jewish readers. Very remarkable are the terms employed to describe the character of the Old Testament revelation. It is characterised as a piecemeal multiform revelation. For what purpose are these epithets employed? Hardly for the purpose of mere literary description, to suggest, for example, the picturesque nature of the Hebrew literature; still less for the purpose of pointing out its spiritual excellences. Rather, to indicate the inferiority of the earlier revelation, that the Hebrew Christians might not cling to it as something final. This end these epithets are well fitted to serve. The first of the two points to a fact with which the first readers of the Epistle were perfectly familiar. They knew that the Divine communications to Israel came bit by bit: the promise by Abraham; the law by Moses; the song of the sanctuary by David and other poets; the wisdom of life by Solomon and the other sages of Israel; and by the prophets commonly so called, to relieve the gloom of the present, successive rays of light concerning Messiah and the Messianic kingdom. And of course they understood that no one of these partial fragmentary revelations could be regarded as complete or final. Each successive piece of revelation proved the incompleteness of all that went before. But might not all the pieces taken together, when the last had been given, and the Hebrew canon was complete, amount to a full, adequate revelation, possessing the character of finality? The presumption was the other way. The likelihood was that the prophets collectively, including under that category all the men by whom the Hebrew books were written, were but luminaries of the night — street lamps set in a row to show travellers their way through the gloom; stars set in the spiritual firmament to mitigate the darkness till the sun should arise, bringing in the day. This presumption is converted into certainty by the second epithet, which greatly strengthens the argument against finality suggested by the first. It gives us to understand that the ancient revelation was communicated, not only in many parts, but in many modes. The general idea intended is plain. It is that the revelation made to each prophet was relative — relative to him temperament, circumstances, and historical position. This relativity or subjectivity of the ancient revelation makes it impossible to add together the separate pieces of revelation, and so bring out the whole final revelation. For the pieces are not homogeneous fragments of one whole. They are heterogeneous wholes, often incapable of combination. This is most clearly seen in the Messianic prophecies uttered by successive prophets, which are not separate fragments of one picture of the future capable of being combined into a harmonious whose, but independent pictures, each exhibiting the future from its own point of view. Of Him by whom the much needed new revelation was made the writer next proceeds to speak. "God hath, in the end of these days, spoken unto us in (His) Son." The revelation made in the Son is not qualified by descriptive epithets, as in the case of the earlier revelation, the reason being that such epithets in this case are not needed. The finality of the revelation made through the Son is expressly taught by the phrase " in the end of these days." The writer expresses himself in accordance with the Jewish mode of viewing the history of the world as divided into two great periods, the present age, and the age to come. He conceives of Christ as the divider and maker of the ages (as of the worlds), coming at the end of the old time and inangurating the new. Having made mention of the Son, the writer proceeds to invest Him with all due honours, Divine and mediatorial, to win for His word fitting attention. The elaborate encomium which follows presents a very high view of the Person of Christ. It ascribes to Him (by implication) pre-existence, an essential and therefore eternal relation to God, universal heirship, participation in the Divine functions of making and upholding the world.(A. B. . Bruce, D. D.) I. The revelation of the will of God, as to all things which concern His worship and our faith and obedience, IS PECULIARLY AND IN A WAY OF EMINENCE FROM THE FATHER.1. The whole mystery of His will antecedently to the revelation of it, is said to be hid in God, that is, the Father (Ephesians 3:9), it lay wrapt up from the eyes of men and angels, in His eternal wisdom and counsel (Colossians 1:26, 27). 2. The revelation of the mystery of the will of God, so hidden in the counsel of His will from eternity, was always made and given out in the pursuit, and for the accomplishment of the purpose of the Father; or of that eternal purpose of the will of God, which is by the way of eminence ascribed unto the Father (Ephesians 1:8, 9). 3. This purpose of God being communicated with, and unto the Lord Christ, or the Son, became the counsel of peace between them both (Zechariah 6:13). The Son, rejoicing to do the work that was incumbent on Him for the accomplishment of it (Proverbs 8:30-32; Psalm 40:7, 8), it became peculiarly the care and work of the Father to see that the inheritance promised Him upon His undertaking (Isaiah 53:10-12) should be given unto Him. This is done by the revelation of the will of God unto men, concerning their obedience and salvation, whereby they are made the lot, the seed, the portion and inheritance of Christ. 4. The whole revelation and dispensation of the will of God in and by the Word, is, as was said, eminently appropriated unto the Father. "Eternal life (the counsel, the purpose, ways, means, and procurer of it) was with the Father, and was manifested to us by the Word of truth" (1 John 1:1, 2). And it is the Father, that is, His will, mind, purpose, grace, love, that the Son declares (John 1:18); in which work He speaks nothing but what He heard from, and was taught by the Father (John 8:28). And thence He says, "the doctrine is not Mine," that is, principally and originally, "but His that sent Me" (John 7:16). And the gospel is called, the "gospel of the glory of the blessed God" (1 Timothy 1:11), which is a periphrasis of the person of the Father, who is the "Father of glory" (Ephesians 1:17).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 in heaven and earth is named (Ephesians 3:15). 2. There is also love. It was out of infinite love, mercy, and compassion, that God would at all reveal His mind and will unto sinners. This mixture of authority ant love, which is the spring of the revelation of the will of God unto us, requires all readiness, willingness, and cheerfulness in the receipt of it, add submission unto it. 3. There is care eminently seen in it. The great care of the Church is in, and on the Father. He is the husbandman that, takes care of the vine and vineyard (John 15:1, 2).What directions from these considerations may be taken for the use both of them that dispense the word, and of those whose duty it is to attend unto the dispensation of it, shall only be marked in our passage. For the dispensers of the Word, let them — 1. Take heed of pursuing that work negligently, which hath its spring in the authority, love, and care of God (see 1 Timothy 4:13-16). 2. Know to whom to look for support, help, ability, and encouragement in their work (Ephesians 6:19, 20). 3. Not to be discouraged, whatever opposition they meet with in the discharge of their duty, considering whose work they have in hand (2 Corinthians 4:15, 16). 4. Know how they ought to dispense the Word, so as to answer the spring from whence it comes; namely, with authority, love to, and care for ,he souls of men. 5. Consider to whom they are to give an account of the work they are called to the discharge of, and entrusted with (Hebrews 13:7).And for them to whom the Word is preached, let them consider — 1. With what reverence and godly fear they ought to attend to the dispensation of it, seeing it is a proper effect and issue of the authority of God (Hebrews 12:25). 2. How they will escape if they neglect so great salvation declared unto them from the love and care of God (Hebrews 2:3). 3. With what holiness and spiritual subjection of soul unto God, they ought to be conversant in and with all the ordinances of worship, that are appointed by Him (Hebrews 12:28, 29). II. THE AUTHORITY OF GOD SPEAKING IN AND BY THE PENMEN OF THE SCRIPTURES, IS THE SOLE BOTTOM AND FOUNDATION OF OUR ASSENTING TO THEM, and what is contained in them, with faith divine and supernatural. He spake in them: He then continues to speak by them, and therefore in their word received (2 Peter 1:20, 21). III. GOD'S GRADUAL REVELATION OF HIMSELF, His mind and will unto the Church, was a fruit of infinite wisdom and care towards His elect. 1. He over-filled not their vessels; He gave them out light as they were able to bear. 2. He kept them in a continual dependence upon Himself, and waiting for their rule and direction from Him, which, as it tended to His glory, so it was exceedingly suited to their safety, in keeping them in an humble waiting frame. 3. He so gave out the light and knowledge of Himself, as that the great work which He had to accomplish, that lay in the stores of His infinitely wise will, as the end and issue of all revelations, namely the bringing forth of Christ into the world, in the way wherein He was to come, and for the ends which He was to bring about, might not be obviated. 4. He did this work so that the pre-eminence fully and ultimately to reveal Him, might be reserved for Him, in whom all things were to be gathered unto a head. All privileges were to be kept for, and unto Him, which was principally done by this gradual revelation of the mind of God. 5. And there was tender care conjoined with this infinite wisdom. None of His elect in any age were left without that light and instruction which were needful for them in their seasons and generations. And this so given out unto them, as that they might have fresh consolation and support as their occasions did require. IV. We may see hence the absolute perfection of the revelation of the will of God by Christ and His apostles, as to every end and purpose whatever, for which God ever did, or ever will in this world reveal Himself, or His mind and will. For as this was the last way and means that God ever designed for the discovery of Himself, as to the worship and obedience which He requires, so the person by whom He accomplished this work, makes it indispensably necessary that it be also absolutely perfect; from which nothing can be taken, to which nothing must be added under the penalty of the extermination threatened to him that will not attend to the voice of that prophet. (John Owen, D. D.) The Metropolitan Pulpit. I. THE DIVINE METHOD AS TO TIME.1. As the ages passed on, first one and then another truth was revealed; first one and then another aspect of a truth was made known, until, in the fulness of time, the glory of God shone in the face of Jesus Christ. There is in the East an anticipatory dawn, a sort of premature twilight, which always disappears before the true dawn commences. So in the history of the world, especially in the history of Israel, have there been many dawnings of light, to be followed perhaps by periods of obscurity, yet graciously illumining the successive ages, and heralding the coming of the Light of the world. 2. Is there not even fuller light for the individual, even fuller light for the Church, until we come to that city where the glory of God shall shine forth with unclouded splendour? God always gives light as we are able to (1) (2) II. THE DIVINE METHOD AS TO MODE. 1. God presents the truth to the individual in such a form as may best secure his obedience. The Spirit of God shows the things of Christ in an intellectual, ethical, imaginative, emotional light, according to the genius of those to whom He may appeal. 2. God influences the preacher, that in the selection and presentment of his themes he may best win his congregation. 3. God knows the special truths for the times; or the particular aspect in which the truth needs to be recognised. III. THE DIVINE METHOD AS TO ORGAN. Not any men, but certain men, of spiritual susceptibility and force were selected to be the organs in which God would "speak to the fathers"; and the same rule of selection obtains still, for Christ makes Himself known to the world through certain spiritual agents a d holy ministries. Lessons: 1. Let unconverted men learn the greatness of their responsibility. 2. Let the Church take encouragement touching the salvation of the word. 3. Let the Church be more faithful, that she may increase in the knowledge of Christ. 4. Let the Church be more pure, that she may the better make Christ known. (The Metropolitan Pulpit.) II. THE KNOWLEDGE WE POSSESS OF GOD WAS GRADUALLY AND VARIOUSLY REVEALED. There was, first of all, the morning star, then the soft grey dawn, which spread itself by degrees over the horizon, until, in these latter days, the whole world was overtaken by the fuller light of the meridian sun. III. IN CHRIST WE HAVE A FULL AND FINAL REVELATION OF GOD'S TRUTH. We sometimes find the light in our houses small and feeble, not because there is an insufficient quantity of the means of lighting manufactured, but because a large portion of it is shut up in the meter; only a small quantity is allowed to run into our dwellings, consequently the light is faint, and only illuminates a very small space; but when it is turned on in full force, the light is abundant, lighting up every nook and corner of the apartments in which it is kindled. When men depended on the amount of light which was in the prophets, they could not see far; only a small quantity of Heaven's light was allowed to flow, or could flow. into them, and therefore they could only emit a faint glimmer upon those who wooed to them for illumination; they only saw through "a glass darkly" themselves, and so their power to impart light could not be great. But of Christ it was said, "In Him was life, and the life was the light of none." Between the measure of light that came by the first prophets and that which came by Christ there is no comparison, but a perfect contrast. Just as there is no comparison between the degree of the light of a star and the sun; the star has just enough light to show the darkness, but the sun chases the night away and makes it day. It is our inestimable privilege to live in the meridian light of Him who said, "I am the Light of the world." (D. Rhys Jenkins.) II. AGENTS AND EXAMPLES. Again, the manner of revelation is not abstract, but concrete. The ordinary as well as supernatural agencies are employed. If angels are sent, so are men; if the special messenger raised up, sanctified, and commissioned be the Son of God by excellence, yet a long line of the good and the great bear up the ark of God; and patriarch, king, and priest, and prophet, and apostle, are seen at different intervals along the majestic procession. In selecting men to act so distinguished a part in the designs of God towards His children, we perceive a part of the same system which we witness in business, art, science, government, and literature. For if "History be philosophy teaching by example," then is revelation religion teaching by example. In this feature of the mode of communication we see the wise adaptation of means to ends, the use of causes to produce effects, such as we should anticipate from so great a Designer. III. LANGUAGES AND BOOKS. In two principal languages, Hebrew and Greek, with a few passages in the Chaldee — in sixty-six books, written by at least thirty-nine authors — the Jewish and Christian Scriptures present that fertility of human genius, as well as of sacred truth, that fitly entitles it to be called the Bible — The Book. Here are flowers of every hue and fragrance, fruits of every taste and nut iment. The sinner cannot read far without meeting with his warning, nor the saint without hearing his beatitude nor the sad without alighting upon his consolation, nor the weak without touching the wand of spiritual strength, nor the poor without opening the mine of heavenly treasures, nor the rich without being reminded that they brought nothing into this world, and that they can carry nothing out. IV. MIRACLES. Most of us are so earthly-minded that some extraneous means to arouse us from indifference are needed. We want a bell rung to call us to the temple of the Lord to receive His gracious message. Miracles are that tell. They prove nothing by their solitary selves. It would be hard to defend miracles in general, but not the Christian miracles; for they subserve a great and good end, worthy of the interposing finger of God. All along, too, in speaking of His signs and wonders, Jesus very remarkably and clearly points out their office. It was that men might believe on Him, and believing, have life. They added no weight to the truth as truth, but they did add weight to truth, as received by the ignorant, the degraded, and the inattentive. V. INSTITUTIONS AND ORDINANCES. The institution of Moses, however puerile they may seem to a Christian, were yet admirably adapted to raise up a low and barbarous people, and give a race of idolators the knowledge and we, ship of the One True and Living God. But if we turn to the Christian revelation, the institutions are more simple, as becomes a more perfect faith and spirituality. Forms are not absolute, but relative; not essential, but important; they have place, but it is not the first place. They are a species of gigantic language, whose letters are facts and whose sentences are customs. They are to be observed, not for their own sake, but for the spiritual purport they imply and convey. (A. A. Livermore.) II. The second class of prophetical announcements may be ranged under the head of VISIONS. Dreams and visions are not always distinguished in sacred scripture. Sometimes the same revelation is said to be made by a dream and a vision. Thus Nebuchadnezzar's dream is called the visions of his head (Daniel 2:28). A vision, then, may be defined as a representation of things made to the mind of the prophet while he was awake. The eyes rest on the object, the impression is not only as distinct and vivid as if the object were present to the senses in an ordinary way, but more so, from the extraordinary manner, of its appearance. The most terrible elements of nature — the most beautiful of its inanimate objects — all that is magnificent and costly in art, all that is dignified in personal form, formed scenes surpassing in splendour the conceptions of the most brilliant fancy. They were fitted and intended to produce a due measure of impression on minds like ours, necessarily more affected by what is thus clothed and presented to the eye and the imagination in vivid forms, in order to its awakening attention, and giving a just conception of the importance of the events thus represented. Our responsibility is great, and our gratitude ought to be intense. III. Another method in which these announcements were made, and to which we must advert, is AN AUDIBLE VOICE. Moses at bush. Giving of law. Elijah in cave. IV. But although it pleased the Lord to communicate His will to men, and the knowledge of His purposes, by such direct addresses to the senses, or to the imagination, yet a great part of the sacred Scriptures was written under A MORE DIRECT INSPIRATION OF THE HOLY GHOST, communicating immediately to the mind, the doctrines and facts to be recorded. 1. From. them all we learn that the communications thus made, various as they were — sometimes judgments, and at others most signal mercies — all furnish striking illustrations of the providence and government of God. 2. The condescension of God. 3. Our responsibilities. 4. The unbroken continuity of the Divine government, and unity of God's purposes. (J. Robinson.) II. I observe, in the second place, that a revelation is not only probable, but THAT IT WAS ABSOLUTELY DEMANDED BY THE EXISTING STATE OF THE WORLD. Here I might show you that there are wants in man's heart, which all the philosophy of a Plato cannot satisfy; that there are feelings and perplexities in man's moral constitution, which all the writings of all the moralist, in the world cannot meet. I might show you that there is a consciousness of sin and a dread of punishment, which cannot be stilled unless by the pages of the oracles of God. But I forbear from that, and I take facts; and I will show you, first, from the admitted state of the ancient heathen; secondly, of the modern heathen; and, lastly, of infidels themselves, that a revelation from God was a desiderarum, for which all creation groaned, and for which all mankind earnestly (though unintentionally) prayed. (J. Cumming, D. D.) I. In entertaining this grave inquiry, it will be proper, in the first place, to ascertain WHETHER IT BE POSSIBLE FOR THE SUPREME MIND TO REVEAL HIMSELF TO MEN. Two things must be proved. First, that there is a Supreme Being, the Maker and Preserver of all being. And, secondly, that we are rational creatures, capable of entertaining the question at present in debate. It is then admitted that we all are the offspring of God. Such is the testimony of reason, or rather of the common sense of mankind. But surely it will not be denied that He who made us can influence and inform our under-standings — can, in one word, operate up ,n our souls, in any manner that shall be suitable to its faculties. II. Presuming that we are agreed on the possibility, let us advance another step in the argument. Let us cart fully inquire whether there are not considerations us, THAT RENDER IT HIGHLY PROBABLE THAT THE SUPREME INTELLIGENCE WOULD FAVOUR MAN WITH A REVELATION. The question is this: whether, taking into our consideration the character of the Supreme Being, our necessary connection with Him, the peculiar capacities with which we are endowed, and the deplorable condition in which we find the human family, it be not most probable that this infinitely benevolent Being would make important communications to mankind. 1. It cannot be rationally denied, that the human spirit is capable of enjoying intercourse with "the Father of our spirits." Minds correspond with fellow-minds, and hearts sympathise with kindred hearts. But who will say that that noble spirit, with which the Almighty has distinguished us, is not formed for communion with Him who is a pure spirit, and who has been sublimely defined as Light and Love. Now if it cannot reasonably be denied that man is formed for such lofty communion, then it is highly irrational to deny that God would impart such instructions to him as would lay the foundation for this communion. 2. But if it be rational to suppose that the chief end of our being is to know, and love, and obey our Maker, to glorify God, is it not equally rational to suppose that God would make such communications to His creature as should enable him at once to fulfil the end of his being? Can it be rationally, believed that God would create the first man, or the first men, capable of religion, and designed for its obligations and its exercises, and then abandon him to gather up the necessary information as best he might? 3. We must not, however, overlook the real condition of mankind. Indeed, who can deny that man is the subject of moral derangement — the child of misery? Ask yourself whether it be, or be not, an improbable thing that his compassionate Creator should mercifully make some discoveries that should enlighten and relieve him in relation to his condition, the means of his restoration to happiness, and his final destiny? III. I would ascend another step in the argument, and endeavour to show THAT SUCH A REVELATION IS NECESSARY. 1. It has been the practice amongst a certain portion of the community, to speak of those who are believers in a Divine revelation as being, on that account, weak and irrational persons, seduced by prejudice, and overreached by designing and self-interested men. Now it may be as well to remind those who thus judge of their fellow-countrymen, that men of all ages and all creeds — Heathens, Jews, Christians, and disbelievers in Christianity — have not thought it a proof of an irrational weakness to believe that our Creator has made some revelations to us, His creatures. Nay, many in each of these classes of persons have entertained the conviction that a revelation is even necessary to teach men language. Even Hobbes gives it as his decided opinion, that God taught Adam this useful invention. 2. But I am to show that God has given to men something more than the faculty of receiving knowledge, and reasoning upon such knowledge. I contend that He has actually unveiled to our race His own character and His law. The constitution of our nature renders the knowledge of these great things absolutely necessary. But was it possible that this knowledge could have been originally acquired otherwise than by revelation? 3. But the necessity of such revelation is most fully sustained by facts. Read history, and learn what man has been; look around you, and see what man is; and turn your eyes within, and analyse yourself; and then candidly say whether such a process has not induced the conviction that revelation is necessary. IV. In conclusion, I would DIRECT ATTENTION TO THE BIBLE. WHICH PROFESSES TO BE GIVEN BY INSPIRATION OF GOD. 1. I remark that the disclosures which the Bible makes, relating to the character of the Supreme Being, are such as commend themselves to right reason. Let not those who live in a country where the revelations of the Bible are known forget the manifold information which, whether they think so or not, they cannot but have derived from this source. 2. Again, the disclosures which the Bible makes to us, relating to the Divine Law, are such as commend themselves to right reason. That Jaw, which this book records as coming from God, will be found to accord with the characters which it ascribes to God. There is no discrepancy between the Lawgiver and His enactments. This law is well deserving the description of "holy, just, and good." It has, moreover, the high advantage of being spiritual; insinuating itself into the soul — reaching the heart — and convincing the understanding. It is further possessed of the character of universal adaptation. It suits men in all conditions, ages, and circumstances. And then it ought, to be particularly remarked of it, that it possesses two points of excellence which every other code must be acknowledged to want — it exhibits a fixed standard, and adequate motives. 3. Once more; I argue, that the things which the Bible reveals, relating to the system of reconciliation, commend themselves to right reason. We are accustomed to trace out the fitness of things in the works of nature. The soil of the earth is made for its vegetable productions, and those vegetables are fitted to the soil in which they grow — the fish is made for the waters, and the waters for the fish; the eye is made for the light, and the light for the eye; and the lungs are made for the air, and the air is adapted to the lungs. Now if we are accustomed to trace these contrivances of the material avid visible world to an all-wise Contriver, can we refuse to allow that a system, which, like nature, is adapted to the end it seeks to accomplish, is likewise from God? A few instances may be sufficient to bring out this fitness of Christianity to the wants of man. Are we not ignorant? And does not this revelation impart all necessary knowledge? What is there necessary to be known about the Supreme Being — our relation to Him — our own nature and responsibilities — our immortality — our death — the final judgment and our ultimate destiny — which this book does not unfold? Jesus Christ is the light of the world; and he that believeth in Him shall not walk in darkness. Have we not broken the Divine Law? In other words, are we not guilty? Do not our consciences accuse us of guilt? And does not the doctrine of Christ's substitution meet our ease? Yet again; are we not conscious of being in a state of moral pollution? Must not all agree that our minds are darkened, and our hearts depraved? Can anything, then, be more rational than the doctrine of a spiritual influence — the influence of God" the Spirit renewing us in knowledge, righteousness, and holiness, after the image of Him that created us? This the scheme of redemption provides. (H. Christmas, M. A.) 1. Man has a capacity to appreciate, to some extent, God's thoughts. 2. Man stands in need of God's thoughts. 3. Man is bound to study God's thoughts. II. HE HAS REVEALED HIMSELF TO MAN THROUGH MAN. 1. To increase the intelligibility of God's thoughts. 2. To increase the attraction of God's thoughts. III. HE HAS REVEALED HIMSELF TO MAN IN A VARIETY OF WAYS. 1. The necessity of modesty in pronouncing concerning the methods of Divine influence. 2. The importance of keeping the soul ever in a waiting attitude. IV. HE HAS MADE CHRIST THE FINAL REVELATION OF HIMSELF. Christ, as the final organ of Divine revelation to man, transcends all preceding organs — 1. In His relation to the universe. (1) (2) (3) (4) 2. In the completeness of His Divine manifestations. Represents Him more accurately than the impression on the wax represents the seal that produced it. 3. In the moral service He has rendered to humanity. 4. In His superiority to all angelic intelligences. (1) (2) (Homilist.) 1. The spiritual Deity. 2. The special truths needed for fallen man. II. THE IMMORTALITY OF THE TRUTH. It is truth about — 1. The unchangeable God. 2. The immutable law. 3. The eternal universe. III. THE UNITY OF THE TENTH. The Divine revelation is a plant of life and healing in which the different parts are not essentially different, but variously developed according to the will of God. and the differing conditions of the human race in successive generations. IV. THE FULNESS OF THE TRUTH. In Christ we have the truth — 1. Fully. 2. Finally. (W. L. Watkinson.) 1. In reference to the perfections of God. His existence, unity, holiness, goodness, love, &c. 2. In reference to the doctrine of providence. 3. In reference to a future life. 4. In reference to the method of salvation. II. ITS SUPERIORITY IN THE MODE OF MAKING THESE DISCOVERIES. 1. The authority of the medium. 2. The finish and perfection stamped upon it. 3. The simplicity, clearness, mildness, and benignity which characterise it. 4. The superior energy and influence with which it is accompanied. (James Bromley.) (A. Saphir.) II. Now, as our Saviour Christ is our certain teacher of undoubted truth, so HOW FAR THIS TRUTH IS TAUGHT BY HIM APPEARETH ALSO IN THE WORDS, "many times," "many ways," "by many prophets," "of old," "to our forefathers." Of all these we must set the contrariety in our Saviour Christ, that God spoke by Him, not many times, revealing His will by measure, now some, then more; but once He has sent Him, filled with all treasure of wisdom and understanding. And before God spake many ways, either by angels, or by the cloud, or between the cherubims, or by Urim, or by visions, or by dreams; but now He hath spoken one way, even by Christ made our brother, with the voice of a man, in the midst of the congregation, plain and evident in all men's hearing, and all variety shall cease for evermore. Likewise before God spake by many prophets; now He doth not so, but hath sent His Son alone instead of all, that all His people should hear him. Likewise those times they are old and past; but the time of Christ's teaching passeth not, but is for ever. And that was to the fathers, men of divers calling, but this is to us all of, one condition. 1. Now let us see the difference here spoken of between our Saviour Christ and all other prophets, what we may learn of them was at divers times revealed, but that which Christ teacheth is reveal d but once. And this is twice after expressly noted by the apostle (Hebrews 9:26; 22:26.) And thus it is which St. Jude saith of the Christian faith, "that once it w is given to the saints"; which once doth mean the time of Christ in earth; for so he saith it was by His Son. 2. The second difference, that the doctrine of Christ is taught after one sort. For though first were miracles, and now none; first apostles, now none: these were but means to confirm the preaching, the Word only was the power of salvation, which is the same it was then. Which because it is but one, therefore it is perfect. 3. The third difference here is, that that was old, and therefore abolished; for it cannot be but that which waxeth older and older must at last vanish. But the testament of Christ, it is still new, yea, through it were from the beginning, yet it is still the same, and the day passeth not in which it was given, but it endureth with the age of man. 4. The fourth difference is in the fathers with whom the first covenant was made, who though they were all called in Jesus Christ, yet was there a difference of their honour, and every one more exalted, as God approached more near unto them. So Abraham and His posterity were a more honourable people than the others before him. So the Israelites that had received the law, and dwelt in the land of promise, had greater blessing than their fathers in Egypt. So John Baptist more than all Israel. But now they that are called of Jesus Christ by His own voice, and in Him crucified before their eyes, have attained a singular honor, and the least of them touching their calling are greater than all patriarchs and prophets. And these all in like precious faith, like spirit, like promises, like covenants, like accepted of God, every man in his own measure of grace. 5. The fifth difference is, that God then spake by His prophets, now by His Son: by prophets, meaning the continual succession of prophets in all ages. For as they were men taken away by death, so it was necessary for others to come in their places: and because no prophet was able to give his grace to other, or of his fulness make other learned in the mysteries of God, but they were all taught of the Lord; therefore they had the credit of their word every one in himself, and none judged by another's gifts. But so it is not with the Son of God; for both He liveth to appoint us teachers still, and of His fulness He giveth all other their continual increase of grace; for which cause now the warrant of all dependeth upon Him alone; and the greatest apostle that ever was hath no other glory but only to be His servant and messenger; for He is that Redeemer whose word must be in the mouth of His seed, and in the mouth of His seed's seed after Him for evermore. (E. Deering, B. D.) II. THE MANNER. God delivered His will to them after divers manners: to Abraham by angels in the shape of men; to Moses in a bush and a cloud; to Samuel in a dream; to Ezekiel in visions; by the oracles and answers of the priests, in soft wind, etc. To us He hath delivered His will in one manner, by the sweet, comfortable, powerful voice of His own Son. This one manner far surpasses all the manners whereby God spake to them. Those were dark and obscure, this plain; many of those were terrible to the hearers, this was a rues, mild and amiable manner. III. THE TIME. He spake to them of old time, in the first and oldest age of the world; He speaks to us in a now time, whereto all things are made green, fresh, and flourishing by our Saviour Christ. IV. THE PERSONS by whom and in whom it was delivered. They were men; Christ, by whom God speaks to us, is God and man; thy were wise, could foretell things to come, aptly and pithily interpret the Word of God, yet all their wisdom and knowledge was berry wed; Christ was wise of Himself, clad with His own feathers; they mortal, dust and ashes; Christ never saw, corruption but abideth for ever and ever; they were servants m the House of God; Christ is the Son, yea, the Lord and owner of the house. Therefore wonderfully hath Go, honoured ,.s in the time of the gospel above them in the time of the law. If a king should speak to us by one of his privy council, it is much; but if he. speak to us by his son and heir apparent to the crown, it is a greater dignity. Many (prophets and kings) have desired to see these things which we see, and have not seen them. God give us grace ,to use our happiness to His glory and the salvation of us all. (W. Jones, D. D.) 1. At sundry times, or rather, by divers portions. It was by degrees — fragmentarily — one truth at one time. another at another. And the degree in which God was known, in which He had been manifested to successive generations, was clearly not the same in all. There might be faith, there might be obedience in all ages to Him who was invisible; but unquestionably, though the men of one generation might not be better than the men of another — though,, unfortunately, in all sin and unbelief had prevailed, yet who could not see that, as time went on, there were new truths insisted on, new discoveries made as to His holiness and His spirituality; that while it was the same eternal One whom men served or dishonoured, the way in which His will revealed itself varied from age to age; that the knowledge of David or of Jeremiah was different from the knowledge of Noah or of Abraham? This difference — this evolution, we might almost call it — lies upon the surface of the Old Testament. The history which is recorded there is, as has frequently been pointed out, like the biography of an individual life. It narrates so palpably the childhood, the youth, the manhood of a race; the education in Divine things, the development of spiritual truth. There were times when there were no Scriptures and no solemn ceremonies; there were times when men observed the complicated ritual of the law; there were times when men worshipped amid the splendours of the Temple; there were days when in exile they could not sing the Lord's song in a strange land. Thus gradually, thus at different times, as they were able to bear it, they heard God speaking. 2. And varied as were the times in which He had spoken to men, equally varied were the modes which He had employed to make them listen. How diversified was that volume in which they thought they had eternal life. By what different means were its lessons conveyed: by commandments and by promises, by similitudes and by symbols, by prophecy and by visions. History, psalms, proverbs, poetry, philosophy, all were in turn employed; the heart, the mind, the imagination were in turn appealed to. How different also from one another were those to whom the Word of the Lord came. But amid all the variety there was unity, amid all the diversity of means there was oneness of end and aim. There was progress, there was order. The whole revelation pointed onward, confessed itself imperfect and shadowy, placed its completion and glory in the future, could not be realised until what it showed forth in figure and under a veil should be fully manifested. "Consciously or unconsciously," as has been said by Dean Stanley. "the character and writings of the rest of the Bible fall into their relative places around the gospel history, as surely as in that history itself the soldiers, priests, disciples, Jews, and Romans de, ire their interest and significance from being grouped round the central figure, and round the Cross on Calvary." 3. God hath spoken in His Son, the brightness, the effulgence, the shining-forth of His glory, the express image of His Person, the impress of His substance, the essence of the Divine Being, the revelation of the very heart of God. In Him has been seen the embodiment of the Eternal Power by which the worlds were made. In Him has been unveiled the Eternal Love by which all things are preserved and sustained. In His sacrifice has been seen that offering of Himself through the Eternal Spirit without spot, to God, which alone can purify and reconcile a guilty world. In His exaltation to the right hand of God is seen the completion of the Divine purpose, the final triumph of the kingdom of heaven, our own deliverance from sin and faultless appearance before the throne, the gathering together in one of all things in Christ, both which are in heaven and which are on earth. (P. M. Muir.) 1. Let us, then, briefly glance at the means by which, when the prophets had ascertained the will of God for themselves, they communicated it to the people. The two great means by which the prophets communicated God's will to the people were words and representative acts. 2. But before it could be comunicated by the prophets to the people, it required first of all to be announced to the prophets themselves. And this also God accomplished not only at sundry times, but in divers manners. Sometimes it was effected by an impulse or inspiration of the Spirit upon the mind — "holy men of old spake as they were moved by the Holy Ghost" — and sometimes by an audible voice, as it was to Elijah when he stood upon the mount before the Lord (1 Kings 19:11-13). But there was yet another mode of communication between God and His prophets more striking and wonderful. We find frequent instances in the Old Testament history of the appearance of a mysterious visitor from heaven, who talks with His servants face to face. This is to be understood of Christ our own Immanuel, the great Prophet of the Church. It was the eternal " Word," though not then "made flesh," whose voice was heard by the first guilty pair in Eden, in the cool of the day, who appeared to Abraham, and wrestled with Jacob. It was our identical Saviour who, having heard the groaning of His people in Egypt, came down to deliver them, and gave Moses his commission from the midst of the bush. In short, it was He by whom the scheme of salvation has been administered from its commencement, and shall continue to be administered till its close. What a glorious consistency is thus stamped upon the whole scheme of grace! II. THE MODE IN WHICH GOD IS NOW ADDRESSING US UNDER THE NEW TESTAMENT DISPENSATION. God "hath in these last days spoken unto us by His Son." The use of the word "spoken" is here striking and peculiar. It is not said that God hath sent us a message, but that He hath spoken to us. by or in His Son. It seems to contain an allusion to one of Christ's titles — "The Word." Just as a wore spoken or written is an audible or visible representation of invisible thought, so is Christ "the visible image of the invisible God." "No man hath seen God at any time, the only-begotten Son, who is in the bosom of the Farther, He hath declared Him." Now, as we have already seen that there were two ways in which the prophets addressed the people, namely, by words and by representative acts, so there are two ways in which the Son of God addresses us. He speaks to us both by His preaching and by His patience, by what He said and by what He suffered. Is there not a speaking power in the humbleness of His birth, and the stedfastness of His obedience — in His fasting, and watching, and temptation — in His tears, and His agonies, and His cries. As He hung upon the Cross, a spectacle to angels and to men, His latest words, "It is finished," tell of His completed obedience, and the full purchase of eternal salvation to as many as believe. And even after tits body has ceased to breathe, and His heart has cease d to beat, what mean those outstretched arms — those bleeding hands? Do they not tell of the efficacy of His Mediatorship for reconciling sinners to the Holy One? III. Let us no, COMPARE THESE TWO MODES IN WHICH GOD HAS REVEALED HIS WILL BY NOTICING A FEW POINTS OF RESEMBLANCE AND CONTRAST BETWEEN THEM. 1. Now it is obvious to remark that the revelation contained in t e Old Testament and that contained in the New have the same author. Both are from God. Nor is there any difference in regard to their substance. Christ is set forth as the object of saving faith in both. 2. Let us now consider wherein they differ.(1) First, then, there is this obvious difference between them, that the way of salvation is more clearly revealed to us than it was to the fathers. The Old and the New Testament revelations thus resemble the lesser and the greater lights which were made, the one " to rule the night," the other "to rule the day."(2) But, again, the will of God is now revealed more extensively than it was under the ancient economy. Under that economy the written revelation of God's will was confined to the Jews.(3) Once more, the revelation made to us in the gospel is final, and therefore more enduring than that contained in the Old Testament Scriptures. The revelations which those Scriptures contained, and the economy with which they were more immediately connected, were not intended to be final.(4) But, finally, the most important distinction of all remains to be noticed. In times past, God spake to the fathers by the prophets, hut He hath in these last days spoken to us by His Son. Not that we are to suppose that m former times God spake to the prophets directly and immediately without the intervention or mediatorship of the Son. We have already seen that it has always been the office of Christ to reveal as well as to purchase salvation for His people. But the grand distinctive difference consists in this — that while formerly the Son of God, in His Divine person, revealed the will of God to the prophets; in these last times, Jesus Christ, Incarnate, hath revealed the will of God to the Church. In conclusion, are there any who, while gratefully alive to the importance of all these distinctions, and joyfully appreciating the pre-eminent privileges now possess-d, yet feel as if all these advantages were counterbalanced by the fact that the Jewish people lived under a theocracy, and that prophets were raised up to address them from time to time, according to the ever-varying exigencies of their condition, while Christ is now gone "to His Father and our Father," and we have no farther revelation to expect, however our circumstances may vary? Now it is most true that the Shekinah is no longer visible, resting upon the mercy-seat, and that He whom the Shekinah represented no longer tabernacles among men. "The heavens haw received Him until the time of the restitution of all things." Yet He has not left His people comfortless. Among His latest words we find the promise recorded, "Lo! I am with you alway, even to the end of the world." But the objection keeps out of view the important truth that Christ still "walks among the seven golden candlesticks" — that He sends forth His Spirit to enlighten His people's eyes, and to comfort His people's hearts. Indeed, the objection seems to be anticipated and answered by the very form of expression in the text. "God hath spoken to us by His Son"; as if He had said, You are not dependent merely upon a dead book for counsel and consolation; you have a living teacher, an ever-present guide! (A. Grierson, M. A.) (J. Gumming, D. D.) (H. M'Neile.) (Thos. Arnold, D. D.) (J. Fleming, D. D.) 1. By the exhibition of Christ the prophecies and promises that in former times were made of Christ were accomplished, therefore as the days wherein these promises and prophecies were first made known were counted the first days so these wherein they were accomplished the last. 2. The new covenant of grace is in these last days fully revealed by the gospel, and ratified by the death of Christ; so as no clearer revelation, nor former ratification can be expected, and in this respect also they are fitly styled the last days. 3. No alteration of the stale and order of God's Church is to be expected after Christ exhibited, but a final end of all by Christ's second coming unto judgment; therefore these days may be accounted the ends of the world, and the end of all things to be at hand. 4. As God at first made all things in six days, and rested the seventh, so He continueth to govern the world in six distinct times, which may be accounted as six days of the great week of the world, and eternity following an everlasting Sabbath. The first of these days was from Adam to Noah; in it the covenant of grace was first made to man. The second was from Noah to Abraham; in it that covenant was renewed. The third was from Abraham to David; in it that covenant was appropriated to Abraham and his seed. The fourth was from David to the captivity of Israel; in it that covenant was established in a royal line. The fifth was from their captivity to Christ's coming in the flesh; in it as the brightness of that covenant was eclipsed by the captivity; so it was revived by Israel's return out of the captivity and re-edifying the Temple. The sixth was and still is and shall be from Christ's first coming in the flesh to His second coming in glory; even to the end of the world. In it that covenant most clearly and fully laid open, was most firmly and inviolably ratified. Now when the sixth day, which is the last day, is come, then the end of the week may well be said to be at hand; and the coming of the Lord, following thereupon, to draw nigh. (W. Gouge.) 2. In the last days there is greatest abundance of knowledge. "In the last days I will pour out My Spirit on all flesh." God then was sparing Of His Spirit, He sent it down by drops, but now He pours it out upon the Church. They had the moonlight, we have the sunlight. Therefore if we be ignorant our condemnation shall be the greater. The preaching of the Word is a well of water, but we will not come with our buckets to fetch water at this well, or if we do we come with riven buckets, the water runs out by and by. 3. These last days wherein we live are the most dangerous; sin overfloweth with a full stream. In the last days perilous times shall come. Never did sin show herself with such a brazen face as it doth now. Men now stick not to set themselves against the Word of God itself, to call the authority of the Scripture in question, whether all things be true in it or not. 4. Seeing they be the last days, let us not be so much in love with them. Will any be bestowing great cost on his house the last day, when he is to go out of it? In the first days, when they entered first into the farm of the world, they might be merry; we live in the last days, when we cannot have long to tarry in it, therefore let us not be wedded to it; let us use this world as if we used it not, for the fashion of this world fadeth away in these last days; let us so live that wheresoever Christ comes to judgment we may meet Him joyfully in the air and be translated with Him into His kingdom of glory. (W. Jones, D. D.) 1. "Sundry times" — more literally, sundry portions — sections, not of time, but of the matter of the revelation. God gave His revelation in parts, piecemeal, as you teach a child to spell a word — letter by letter, syllable by syllable — adding all at last together. God had a word to spell — His own Name. By degrees He did it. At last it came entire. The Word was made flesh. 2. "His Son," more correctly, "a Son" — for this is the very argument. Not that God now spoke by Christ, but that whereas once He spoke by prophets, now He spoke by a Son. The filial dispensation was the last. I am to show, then, that the manifestation of God through a Son was implied, not realised, in the earlier dispensation. "Sundry portions" of this truth are instanced in the Epistle. The mediatorial dispensation of Moses — the gift of Canaan — the Sabbath, &c. At present I select these: 1. The preparatory dispensation. 2. The filial and final dispensation. I. IT WAS IMPLIED, NOT FULFILLED, IN THE KINGLY OFFICE. Three Psalms are quoted, all referring to kingship. In Psalm 2. it was plain that the true idea of a king was only fulfilled in One who was a Son of God. In the 110th Psalm a new idea is added. The true king must be a priest. "Thou art a priest for ever, after the order of Melchizedek." Further still. The Epistle extends this idea to man. The psalm had ascribed (Psalm 8:6) kingly qualities and rule to manhood — rule over the creation. Thus the idea of a king belonged properly to humanity; to the Jewish king as the representative of humanity. In Jesus of Nazareth alone all these fragments, these sundry portions of the revealed idea of royalty met. II. CHRISTIANITY WAS IMPLIED IN THE RACE OF PROPHETS. The second class of quotations refer to the prophets' life and history (Hebrews 2:11-14; Psalm 22:22; Psalm 18:2; Isaiah 12:2; Isaiah 8:18). Remember what the prophets were. They were not merely predictors of the future. Nothing destroys the true conception of the prophets' office more than those popular books in which their mission is certified by curious coincidences. But in truth, the first office of the prophet was with the present. He read eternal principles beneath the present and the transitory, and in doing this of course he prophesied the future; for a principle true to-day is true for ever. But this was, so to speak, an accident of his office: not its essential feature. A philosopher saying in the present tense the law by which comets move, predicts all possible cometary movements. Now the prophet's life almost more than his words was predictive. The writer of this Epistle lays down a great principle respecting the prophet, "Both he that sanctifieth and they who are sanctified are all of one." It was the very condition of his inspiration that he should be one with the people. He burned with their thoughts, and expressed them. He was obliged by the very sensitiveness of his humanity to have a more entire dependence and a more perfect sympathy than other men. The sanctifying prophet was one with those whom he sanctified. Hence he uses those expressions quoted from Isaiah and the Psalms above. He was more man, just because more Divine — more a son of man, because more a son of God. He was peculiarly the suffering Israelite: His countenance marred more than the sons of men. III. THE PRIESTHOOD CONTINUED THIS IDEA LATENT. 1. The Jewish priest represented the holiness of the nation; he went into the holy of holies, showing it. But this great idea was only implied, not fulfilled in the Jewish priest. He was only by a fiction the representative of holiness. Holy he was not. He only entered into a fictitious holy of holies. If the idea were to be ever real, it must be in One who should be actually what the Jewish priest was by a figment, and who should carry our humanity into the real holy of holies — the presence of God; thus becoming our invisible and eternal Priest. 2. Next it was implied that his call must be Divine. But in the 110th Psalm a higher call is intimated than that Divine call which was made to the Aaronic priesthood by a regular succession, or as it is called in the Epistle, "the law of a carnal commandment." Melchizedek's call is spoken of. The king is called a priest after his older. Not a derived or hereditary priesthood: not one transmissible, beginning and ending in himself (Hebrews 7:1-3), but a priesthood in other words, of character, of inward right: a call internal, hence more Divine: or, as the writer calls it, a priest "after the power of an endless life." This was the idea for which the Jewish psalms themselves ought to have prepared the Jew. 3. Again the priests offered gifts and sacrifices. Only Christ's all-perfect sacrifice of Himself can avail in the sight of God. He is the only High Priest of the universe. (F. W. . Robertson, M. A.) II. The second truth which is declared to us in the gospel relates to THE WAY OF SALVATION; the way in which this fearful interest of the soul may be secured. III. The third truth which I mention at present as brought to light by the gospel, is THE NEED OF THE RENEWAL OF THE SOUL IN RIGHTEOUSNESS, through the power of the Holy Spirit. (Archbp. Sumner.) (A. M. Fairbairn, D. D.) (C. S. Home, M. A.) (Archibald Hadden.) (Evangelical Repository.) (R. W. Dale, LL. D.) (J. Caird, D. D.) (H. W. Beecher.) "And of that anguish, look not for the end Before some god shall come to bear thy woes, And will to pass to Hades' sunless realm And the dark, cloudy depths of Tartarus."And this is done by Chiron, the most just and wise of the Centaurs, the son of Chronos, sacrificing himself for him, while Hercules kills the eagle at his breast, and so delivers him from his torments. AEschylus made this significant legend the subject of a dramatic trilogy, of which, indeed, only a fragment, the "Prometheus Bound," remains. Enough has, however, been preserved to show us how the deep ideas of the Greek world concerning guilt, atonement, and the redemption of mankind are poetically reflected therein. This poetic legend is indeed almost a prediction of the true Redeemer. (Prof. Luthardt.) 2. The glory of the gospel is greater than the glory of the law. 3. The glory of the ministerial calling of preachers of the gospel is by so much the greater, as it hath the Son of God first man in the roll thereof; as first preacher, and prince of preachers. 4. Christ's sermons are all of them directed unto us: and so much the more highly should the doctrine of the gospel be esteemed of by us. (D. Dickson, M. A.) (S. Cox, D. D.) 1. By ordaining in His eternal counsel that His Son should be heir. As Christ was delivered by the determinate counsel of God to be slain (Acts 2:23) so was He appointed to be heir (1 Peter 1:20). 2. By sending Him into the world, or by giving Him to be incarnate for that very end (Philippians 2:7-9). 3. By raising Him from the dead, and setting Him at His right hand in heaven. On these grounds St. Peter thus saith, "God hath made Him both Lord and Christ" (Acts 2:36). This word "appointed" showeth the right that Christ hath to His supreme dignity. That which is said of Christ's being Priest (Hebrews 5:5) may be applied to this dignity "Christ glorified not Himself to be an heir; but He that said to Him, Thou art My Son, to-day have I begotten Thee," appointed Him heir. (W. Gouge.) (J. Trapp.) (H. Calderwood, LL. D.) 1. Notice the Divine authority of the Old Testament Scriptures. 2. Notice God's gracious adaptations in qualifying His messengers to meet the demands of each age. 3. Notice the transcendent glory of Christianity. II. CHRIST, AS SON OF GOD, UNIVERSAL PROPRIETOR. 1. His heirship is absolutely universal. 2. Christ's universal ownership is used by Him for the highest moral and spiritual purposes. 3. This investment of Christ with all power is the all-sufficient encouragement of the Church. III. CHRIST, AS SON OF GOD, SUPREME HEAD OF ALL DISPENSATIONS. 1. Christ has been the leader in every dispensation of the past. 2. Christ will be the leader of future dispensations (Hebrews 2:5; Hebrews 7:24, 28). IV. CHRIST, AS SON OF GOD, THE REVEALER OF THE ETERNAL FATHER. 1. Christ reveals the supreme excellence of the Divine character in its totality. 2. Christ reveals the infinite perfections of the Divine nature in their individuality. V. CHRIST, AS SON OF GOD, IS THE ALMIGHTY SUSTAINER OF THE WHOLE UNIVERSE. 1. The absoluteness of His omnipotence is here set forth. 2. The ultimate triumph of Christianity is thus assured by virtue of the power of its glorious Head. VI. CHRIST, AS SON OF GOD, THE WORLD'S REDEEMER. 1. Notice the personal suffering of Christ by which redemption was wrought. 2. The perfect character of the work. 3. The glorious reward received. VII. CHRIST, AS SON OF GOD, INFINITELY SUPERIOR TO THE ANGELS. 1. By virtue of His Sonship (vers. 4-7). 2. By virtue of His Kingship (vers. 8, 9). 3. By virtue of His Creatorship (vers. 10-12). 4. By virtue of His ultimate Mastership over all His enemies (vers. 13, 14).Lessons: 1. The unspeakable glory of Christianity. (1) (2) (3) 2. the unspeakable obligation the world is under to Christ through Christianity. (1) (2) (3) In giving us the only true conception of true manhood in its means and nature. 3. The unspeakable deadness to all that constitutes true moral excellence, seen in indifference to Christ, to Christianity, and to the privileges it offers. (D. C. Hughes, M. A.) 1. The Lordship of Christ. 2. The Creatorship of Christ. 3. The Governorship of Christ. II. THAT GOD IS MADE KNOWN IN CHRIST. 1. God is unknown out of Christ. 2. God is revealed in Christ. (1) (2) III. THAT GOD IS MADE KNOWN IN CHRIST AS THE SAVIOUR OF THE WORLD. (The Metropolitan Pulpit.) 1. Such as abide doing the will of God, retaining that name by way of eminence. 2. Such as by sin have lost their first habitation, usually called evil angels, or devils. The Lord Jesus hath dominion over all of both sorts of them. Men may be cast under one common distribution, which is comprehensive of all distinctions, either elect or reprobates. And the Lord Jesus hath rule and dominion over them all. Things that are subject unto the Lord Jesus, may be referred unto four heads: for they are either — 1. Spiritual; or, 2. Ecclesiastical; or, 3. Political; or, 4. Natural. Again, Spiritual are either — (1) (2) 1. Judaical, or Old Testament things; or, 2. Christian, or things of the New Testament.Political and civil things may be considered as they are managed — 1. By His friends; 2. His enemies.Of natural things, we shall speak in a production of some particular instances to prove the general assertion. Those in the first place assigned as part of the inheritance of Christ are the angels, and the good angels in especial. 1. His pre-eminence above them is asserted by the apostle in ver. 4. He is made better, more excellent than the angels. 2. As He is exalted above them, so by the authority of God the Father they are made subject unto Him (1 Peter 3:22). 3. They adore and worship Him; the highest act of obedience, and most absolute subjection. This they have in command (Hebrews 1:6). 4. They always attend His throne (Isaiah 6:1, 2). Thus His lordship over angels is universal and absolute, and their subjection unto Him answerable thereunto.The manner of the grant of this excellence, power, and dignity unto Him, must be further cleared in the opening of these words of the apostle (ver. 4), "being made better than the angels"; the original right and equity of this grant, with the ends of it, are now only to be intimated. 1. The radical fundamental equity of this grant lies in His Divine nature; and in His creation of angels; over whom, as Mediator, He is made Lord. 2. It is founded in that establishment in the condition in which they were created, which they received by His interposition to recover what was lost by sin, and to preserve from ruin the untainted part of the creation.And as this act of God in appointing Christ Lord of angels hath these equitable foundations, so it hath also sundry glorious ends. 1. It was as an addition unto that glory that was set before Him, in His undertaking to redeem sinners. 2. God hereby gathers up His whole family, at first distinguished by the law of their creation into two especial kinds, and then differenced and set at variance by sin, into one body under one head, reducing them that originally were twain, into one entire family (Ephesians 1:10). 3. The Church of mankind militant on the earth, whose conduct unto eternal glory is committed unto Christ, stands in need of the ministry of angels. II. There is another sort of angels, those who " by sin left their primitive station," and fell off from God, of whom, and of their sin, fall, malice, business, craft in evil, and final judgment, the Scripture treateth at large. These belong not indeed to the possession of Christ, as He is the heir, but they belong unto His dominion as He is Lord. Though He be not a King and Head unto them, yet He is a Judge and Ruler over them. 1. As before, this right is founded in His Divine nature, by virtue whereof He is ἱακανος, fit for this dominion. He made these angels also, and therefore, as God, hath an absolute dominion over them. 2. The immediate and peculiar foundation of His right unto rule over fallen angels rendering the special grant of it equal and righteous, is lawful conquest. This gives a special right (Genesis 48:22). Now that Christ should conquer fallen angels was promised from the foundation of the world (Genesis 3:15). The ends of this lordship of Christ are various, as — (1) (2) (3) (a) (b) III. All mankind (the second sort of intellectual creatures or rational subsistences) belong to the lordship and dominion of Christ. 1. He is Lord over all flesh (John 17:2), both living and dead (Romans 14:9; Philippians 2:9, 10). 2. Particularly He is Lord over all the elect. 1. They were given to Him from eternity in design and by compact, that they should be His peculiar portion, .... and He their Saviour (John 17:2) 2. His grant is strengthened by redemption, purchase, and acquisition. This was the condition of the former grant (Isaiah 53:10-12), and this condition was made good by Him; so that His lordship is frequently asserted on this very account (1 Corinthians 6:20; 1 Peter 1:18, 19; 1 Timothy 2:5, 6; John 10:15; John 11:52; Ephesians 5:25-27; Revelation 5:9). 3. Those thus given Him of the Father and redeemed by Him are of two sorts.(1) Such as are actually called to faith in Him, and union with Him. These are further become His, upon many other especial accounts. They are His, in all relations of subjection, His children, servants, brethren, disciples, subjects, His house, His spouse.(2) Some of them are always uncalled, and shall be so, until the whole number of them be completed and filled. But even before they are called they belong, on the former accounts, to His lot, care, and rule (John 10:6). 2. His lordship and dominion extends to the other sort of men also, namely, reprobates, and men finally impenitent. They are not exempted from that "all flesh" which He hath power over (John 17:2), nor from those "quick and dead" over whom He is Lord (Romans 14:9), nor from that " world" which He shall judge (Acts 17:31). And there are two special grounds that are peculiar to them of this grant, and power, and authority over them.(1) His interposition upon the entrance of sin against the immediate execution of the curse due to it, as befell the angels. This fixed the world under a dispensation of(a) Forbearance and patience (Romans 2:4, 5; Acts 17:30; Romans 9:22; Psalm 75:3).(b) Goodness and mercy (Acts 14:16, 17).(2) He makes a conquest over them. It was promised that He should do so (Genesis 3:15), and though the work itself prove long and irksome, though the ways of accomplishing it be to us obscure and oftentimes invisible, yet He hath undertaken it, and will not give it over, until they are every one brought to be His footstool (Psalm 110:1; 1 Corinthians 15:25). And the dominion granted Him on these grounds is —(a) Sovereign and absolute: His enemies are His footstool (Psalm 110:2; Matthew 22:44; Mark 12:36; Luke 20:42; Acts 2:34; 1 Corinthians 15:25; Hebrews 1:13).(b) Judiciary (John 5:22, 23). As He hath power over their persons, so He hath regard unto their sins (Romans 14:9; Acts 17:3; Matthew 25:31). And this power He variously exerciseth over them, even in this world, before He gloriously exerts it in their eternal ruin. He exerciseth rule and dominion over them in providential dispensations (Isaiah 63:1-4; Revelation 6:15, 16; Revelation 19:13). By all which He makes way for the glory of His final judgment of them (Acts 17:3; Matthew 25:31; Revelation 19:20; Revelation 20:10-15). And all this will He do to the ends (i) (ii) II. The second part of the heirship and dominion of Christ consisteth in His lordship over all things besides, which, added to the former, comprises the whole creation of God. In the distribution of these premised, the first that occur are spiritual things, which also are of two sorts — 1. Temporal, or such as in this life we are made partakers of; and — 2. Eternal, the things that are reserved for them that believe in the state of glory. The former may be reduced to two heads, for they are all of them either grace or gifts, and Christ is Lord of them all. I. All that which comes under the name of grace in Scripture, which, flowing from the free and special love of God tends directly to the spiritual and eternal good of them on whom it is bestowed, may be referred to four heads. Now these are — 1. Pardon of sin, and the free acceptance of the persons of sinners, in a way of mercy. This is grace (Ephesians 2:8; Titus 3:5, 7). And a saving effect and fruit of the covenant (Jeremiah 31:31-34; Hebrews 8:12). 2. The regenerating of the person of a dead sinner, with the purifying and sanctifying of his nature in a way of spiritual power. This also is grace, and is promised in the covenant, and there are three parts of it —(1) The infusion of a quickening principle into the soul of a dead sinner (Romans 8:2; Titus 3:5; John 3:6; Ephesians 2:1-6).(2) The habitual furnishing of a spiritually quickened soul, with abiding radical principles of light, love, and power, fitting it for spiritual obedience (Galatians 5:17).(3) Actual assistance in a communication of supplies of strength for every duty and work (Philippians 1:13; John 15:3). 3. Preservation in a condition of acceptance with God, and holy obedience to Him to the end, is also of especial grace. It is the grace of perseverance, and eminently included in the covenant. 4. Adoption as a privilege, with all the privileges that flow from it, is also grace (Ephesians 1:5, 6). All these, with all those inexpressible mercies that they branch themselves into, giving deliverance to sinners from evil, temporal and eternal; raising them to communion with God here, and to the enjoyment of Him for ever hereafter, are called grace; and do belong to the lordship of Christ, as He is Heir, Lord, and Possessor of them all. All the stores of this grace and mercy that are in heaven for sinners, are given into His hand, and resigned up to His sovereign disposal, as we shall intimate in general and particular. 1. In general (Colossians 1:19). There is a fourfold fulness in Christ —(1) Of the Deity in His Divine nature (Romans 9:5).(2) Of union in His person (Colossians 2:9).(3) Of grace in His human nature (John 1:14; John 3:34; Luke 2:52; Luke 4:1).(4) An authoritative fulness to communicate of it unto others; that is the fulness here intended. 2. In particular —(1) All pardoning grace for the acceptance of our persons, and forgiveness of our sins, is His: He is the Lord of it (Acts 5:31).(2) All regenerating, quickening, sanctifying, assisting grace is His (John 5:21).(3) The grace of our preservation in a state of acceptance with God, and obedience unto Him, is solely His (John 10:28). And so also(4) Are all the gracious privileges whereof we are made partakers in our adoption (John 1:12; Hebrews 3:6). He is so Lord over the whole house and family of God, as to have the whole inheritance in His power, and the absolute disposal of all the good things belonging unto it. II. All gifts that are bestowed on any of the sons of men, whereby they are differenced from others, or made useful unto others, belong also to the inheritance and kingdom of Christ. Gifts bestowed on men are either natural or spiritual, Natural gifts are special endowments of the persons or minds of men, in relation to things appertaining to this life; as wisdom, learning, skill and cunning in arts and sciences. I design only to show that even they also belong (though more remotely) to the lordship of Jesus Christ, which they do on two accounts — 1. In that the very use of men's reason, and their natural faculties, as to any good end or purpose, is continued to them upon the account of His interposition, bringing the world thereby under a dispensation of patience and forbearance, as was declared (John 1:9). 2. He is endued with power and authority to use them in whose hand soever they lie, whether of His friends or enemies, to the special ends of His glory, in doing good to His Church. III. Spiritual gifts, which principally come under that denomination, are of two sorts — extraordinary and ordinary. The first are immediate endowments of the minds of men with abilities exceeding the whole system of nature, in the exercise whereof they are mere instruments of Him who bestows those gifts upon them. Such of old were the gifts of miracles, tongues, healing, prediction, and infallible inspiration, given out by the Lord Christ, unto such as He was pleased to use in His gospel service in an extra. ordinary manner. The ordinary gifts are the furniture of the minds of men, enabling them to comprehend spiritual things, and to manage them for spiritual ends and purposes. The end also why all these gifts are given into His power and disposal is evident. 1. The propagation of His gospel, and consequently the setting up of His kingdom in the world, depends upon them. 2. By these is His Church edified; and to that end doth He continue to bestow them on men, and will do so to the end of the world (1 Corinthians 12:7-14; Ephesians 4:8-13; Romans 12:6-8; 1 Peter 3:10, 11; Colossians 2:19). 3. And by these means and ways is God glorified in Him and by Him, which is the great end of His lordship over all the gifts of the Spirit. IV. To close our consideration of this part of the lordship of Christ, there remains only that we show Him to be the Lord of all spiritual and eternal things, which in one word we call glory. He is Himself the Lord of glory (2 Corinthians 2:4) and the Judge of all (John 5:25). In the discharge of which office He gives out glory as a reward unto His followers (Matthew 25:32; Romans 14:10). Glory is the reward that is with Him, which He will give out at the last day, as a crown (2 Timothy 4:8; John 17:2). And to this end that He might be Lord of it, He hath — 1. Purchased it (Hebrews 2:10; Hebrews 9:12; Ephesians 1:14). 2. Taken actual possession of it in His own person ( II. MADE BY THE HIGHEST POSSIBLE AUTHORITY, III. A TREMENDOUS CONTRAST WITH CHRIST'S EARTHLY CONDITION. IV. THE POSSIBLE EXALTATION OF HUMAN NATURE. V. THE ULTIMATE TRIUMPH OF RIGHTEOUSNESS. (Homilist.) 1. To give proof of that relation which he noted before that Christ was truly and properly a Son, for He was the heir. 2. To show the perpetuity thereof; for the heir ever abideth in the house (Genesis 21:10; John 8:35). 3. To manifest the right that we have to be adopted sons and heirs (John 8:36). "If the Son shall make you free ye shall be free indeed." In this respect we are styled "Joint-heirs with Christ." This dignity of Christ to be heir is further amplified by the extent thereof in these words, "of all things." (W. Gouge.) (D. Rhys Jenkins.) (F. Rendall, M. A.) 1. To give proof of the distinction of Persons. 2. To set out the order of the Persons — the Father first, the Son second. 3. To declare their manner of working — the Father by the Son, and the Son from the Father (Genesis 19:24). 4. To show the consent of the distinct Persons, Father and Son. 5. To demonstrate the identity of the essence of Father and Son; that both are one Divine nature and essence, in that the same Divine work is attributed to both. This consequence is inferred upon a like ground (John 5:17, 18). As the Father is here said to make the worlds by His Son, so of God in reference to the Son indefinitely it is said, "By whom are all things" (Hebrews 2:10). The Son therefore is here declared to be true God. (W. Gouge) I. Behold the glory of this Son in the light of His Possession. "Whom He hath appointed heir of all things." I spent a very interesting day in rambling through the vast naval station at Portsmouth, England. There were huge ironclads floating in the harbour, of enormous force of engines, and armament of thunderous guns; there were huge skeletons of iron ships upon the stocks in process of construction; there were almost miles of streets of anchors so strong and great it looked as though the nethermost rocks must give before their mighty flukes would break; there were circling piles of iron cables, every link of which seemed massive enough to hold against the stoutest storm; there were pyramids of balls and shells, and long, high armouries bursting with weapons; there were machine shops almost innumerable, and multitudinous piles of cordage, and immensities of things of every sort needed for a naval station of a world-including empire. And on every iron plank, and ball, and tool, and gate-post even, was stamped the broad arrow; and twisted into every bit of cordage there was the red line, marking and betokening the ownership of the sovereign. Everything was hers, and the sign of the sovereign's ownership was written upon everything. It may not be so plainly seen; it may look dimmed sometimes even to the clearest vision of our faith, but, more really, deeply, indestructibly there is stamped upon the " all things" which go to make up this universe the sign of their possession by the Son of God. God hath appointed Him heir of all things. 1. All the moneyed wealth of the world is the Son's. In a real way Jesus Christ is possessor of the money of the world. 2. Of the mighty enterprises of the world Jesus Christ is possessor. They are all seen to hold most real relation to the advance of His kingdom — the invention of printing. 3. To the great natural forces of the world, already discovered and to be discovered, Jesus Christ has title — e.g., railroads, telegraphs, swift communications between continents all these are being laid hold of for the widening of Christ's kingdom. 4. And on the thinking of the world the grasp of the Son's possession is also placed. After all, the thought which gets its inspiration from the Bible is the thought that leads. 5. Even upon the wickedness and infidelity of the world Jesus Christ has grasp. Somehow He will compel these to lend ministry to His purpose. 6. And of all the unknown forces in farthest suns, stars, planets, the Son is in possession. God hath appointed Him of all things the heir. II. Behold the glory of this Son in the light of His ACHIEVEMENT. Three things, the Scripture here declares, this Son, by whom in these lust days God hath spoken unto us, has achieved — 1. Creation. 2. Upholding. "And upholding all things by the word of His power." "In Him all things consist" — stand together. 3. Redemption. "When He had by Himself purged our sins." III. Behold the glory of this Son in the light of His CHARACTER. "Who, being the brightness of the Father's glory and the express image of His person." IV. Behold the glory of this Son in the light of His POSITION. "Sat down at the right hand of the Majesty on High." In view of the glory of this Son, see — 1. The folly of expecting a farther revelation. He is the Father's utmost revelation. 2. The folly of the thought of any other way of salvation than this Son's way. 3. The wonder that Christians should not more appreciate the honour of confession and service of this Son. 4. The certainty of this Son's triumph. He who by faith and self-surrender allies himself with this Son is on the winning side of things. 2. Though the world be a worthy work, and that of God's making, yet let us not admire it too much; as there was a time when it was set up, so there is a time when it shall be pulled down. The disciples stood gazing on the Temple, wondering at the workmanship of it; but Christ told them that one stone should not be left upon another. This world is but an inn, wherein we take up a night s lodging. If thou comest to an inn, be it never so fair, wilt thou always continue there? Nay, thou wilt leave the inn, and make haste to thy house, though it be nothing so beautiful as the inn. Remember that this world is but an inn, be it never so goodly a piece of work. Hasten to that house that is made without hands, eternal in the heavens. (W. Jones, D. D.) 2018 Christ, divinity 4028 world, redeemed Messiah Worshipped by Angels December the Eleventh the Speech of the Incarnation The Friend Whose Years do not Fail. Rev. W. Arthur, M. A. Of Creation Mason -- Messiah's Throne And the Fame of Antony came Even unto Kings. ... Introduction to Tomus Ad Antiochenos. Texts Explained; Thirdly... The Bible in the Days of Jesus Christ The Revelation in a Son. The Son and the Angels. Trinity Sunday the Doctrine of the Trinity. 'A Greater than Jonas' The Winsome Jesus. Meditations of the Blessed State of the Regenerate Man after Death. The Revelation of the Old Testament in Writing. Fourthly; all the [Credenda, Or] Doctrines, which the True, Simple, and Uncorrupted Christian Religion Teaches, The Prophet of the Highest. What God is to Us. Of the Creation 0F Man John's Introduction. Introduction to Four Discourses against the Arians. |