Hebreos 3:3-6

The apostle having made his entrance into the comparison designed by him between Christ and Moses, and showed in general wherein they were alike, and as to his purpose equal (which that those who are compared together should be in some things is necessary), he proceeds to evince the prelation of Christ and his exaltation above him in sundry signal instances, the mater principally aimed at:

Hebreos 3:3. Πλείονος γὰρ δόξης οὗτον παρὰ Μωυσῆν ἠξίωται, καθ᾿ ὅσον πλείονα τιμὴν ἕχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν· πᾶς γὰρ οι῏κος κατασκευάζεται ὑπό τινος, ὁ δὲ τὰ πάντα κατασκευάσας, Θεός.

Καὶ Μωυσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὠς θεράπων, εἰς μαρτύριον τῶν λαληθησομένων, Χριστὸς δὲ υἱὸς ἐπὶ τὸν οἱκον αὐτοῦ· οὗ οἷκός ἐσμεν ἡμεῖς, ἐάπερ τὴν παῤῥησίαν, καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεζαίαν κατάσχωμεν.

Πείονος. Vulg. Lat., “Amplioris enim gloriae iste prae Moyse dignus est habitus.” Retaining the case of the Greek substantive, the Latin is corrupt, Valla, Erasmus, and Vatablus observe. But, the sense is not obscured. The Syriac renders not ἠξίωται at all, but reads the words “For the glory” (or “honor”) “of this man is more” (or “greater”) “than that of Moses.”

Erasmus and Beza supply “tanto” at the beginning of the verse, to answer καθ᾿ ὅσον, which they translate “quanto,” in the next words; or they take that expression to answer “tanto,” “quanto.” Ours, “in quantum,” “inasmuch,” properly.

Οὗτος, “iste,' “this man.” A demonstrative pronoun, used sometimes in a way of contempt, as Juan 9:29, Τοῦτον οῦκ οἰδαμεν πόθεν ἐστίν , where we render it “This fellow,” as being spoken with contempt; but more frequently in a way of excellency, as, Οὗτος ἐστιν ὁ Δημοσθένης, “This is that Demosthenes.

” So Lucian, Δείξει σὲ τῳ δακτύλῳ οὗτος ἐκεῖνος λέγων· “He shall point at thee, saying, This is that excellent person.” Which the poet expresseth,

“At pulchrum est digito monstrari et dicier, Hic est.” Pers. Sat. 1:28. Mostly it is simply demonstrative and distinctive, as in this place: “This man of whom we speak,” or “person.”

The words of comparison are doubled: Πλείονος παρὰ Μωυσῆν, for ἠ Μωυσῆς, or τοῦ Μωυσέως; or absolutely, Δόξης Παρὰ . But the conjunction of παρά with an adjective comparative, as it is not unusual, so it is emphatical, and denotes the greatness of the prelation of Christ above Moses.

᾿Ηξίωται, “dignus habitus est,” “is” (or “was”) “counted worthy.” But the word signifies not only a bare being accounted worthy, but so as also to be possessed of that whereof one is so esteemed worthy. ᾿Αξιωθεὶς δωρῶν is not only “worthy of gifts,” or “ rewards,” but he that is “muneribus donatus qaibus dignus censetur;” that is, possessed of the rewards whereof he is worthy.

So that ἀξιωθεὶς τιμῆς and δόξης, is he that hath that honor and glory whereof he is esteemed worthy. And therefore the Syriac leaves this out, namely,”esteem” or “accounting,” and expresseth that which is principally intended: “His glory was greater than that of Moses.”

Πλείονα τιμὴν ἕχει τοῦ οἴκου. Vulg. Lat,” Quanto ampliorem honorem habet domus, qui fabricavit illam.” Rendering the Greek construction by the same case, οἴκου by domus, not only is the speech barbarous, but the sense is also perverted; yet the Rhemists retain this ambiguity, “By so much as more ample glory than the house hath he that framed it.” But πλείονα τιμὴν ἔχει τοῦ οἴκου, is “majorem,” or “ampliorem habet honorem quam ipsa domus;” “ hath more honour than the house,” or “the house itself.”

Δόξη, and τιμή “glory and honor,” are used by the apostle as ἰσοδυναμοῦντα, words of the same importance and signification; and so are they frequently used elsewhere in the Scripture.

Τοῦ οἵκου, “the house.” Many of the old translators render it “the temple,” because the temple of old was frequently called חבַּיִת, “the house.” But the allusion of the apostle is general unto any house, and the building of it.

And Moses was faithful ὡς θεράπων, “tanquam famulus;” Syr., עבְדא, “servus,” “a servant.' Θεράπων is properly and most usually one that doth “inservire sacris,” that attends upon and ministers about holy things, λειτουργός. So amongst the heathen, θεραπεύειν τοὺς θεούς, and ἡ περὶ τοὺς θεοὺς θεραπεία, “the sacred service of the gods.

” So Pollux Onomast. lib. 1, ᾿Ονόματα τοὺς θεοὺς; θεραπευόντων· τῶν θεῶν θεραπευταὶ ἱερεῖς, νεωκόροι, the same with priests, sacred officers. The word is used in the New Testament only in this place; θεραπεία and θεραπεύω often, but always for being or curing the sick and infirm; which is another sense of the word.

And in this sense it is derived from the Hebrew רָפָא “to heal;” whence is רָפָאִים rendered sometimes “physicians,” sometimes “dead men.” Θεραπεύειν, when it is used elsewhere for “to serve,” is applied unto the service of a freeman, and is more honorable than δουλεύειν, although that also is translated into an honorable use in the gospel, from the object and lord or author of it: Δοῦλός ᾿Ιησοῦ Χριστοῦ, ἀφωρισμένος, Romanos 1:1; “A servant of Jesus Christ separated to the service of the gospel.”

῾Ο κατασκευάσας, “qui praeparat,” “prepareth,” “frameth it;” and, as respecting τὸν οἴκον, a house “built it.”

“If we hold fast τὴν παῤῥησίαν.” Vulg. Lat., “fiduciam,” “trust” or “confidence.” Syr., גּלְיוּת, “the revelation,” or “opening of the face;” alluding to that of the apostle, 2 Corintios 3:18, ᾿Ανακεκαλυμμένῳ, “With open face behold the glory of God:” an Hebraism for confidence.

Beza, “loquendi libertatem,” “freedom” (or “boldness”) “of speaking unto God.” So παῤῥησιάζομαι is most frequently used to speak openly or boldly. And as παῤῥησία is joined here with καύχημα, “glorying,” or “boasting,” it may have that sense. And the rise of the word refers to speaking. It is from ῥῆσις, “dictio,” “a saying,” or “speaking,” from εἴρω, “dico;” and is as much as πανρησία, the speaking of all that is or ought to be spoken; “fandi libertas,” “a liberty of speaking,” and “boldness in speaking,” notwithstanding opposition and danger. So he in the poet:

“Dicam equidem, licet ille mihi mortemque minetur,” “He would speak truth, though it cost him his life.”

And so παῤῥησίαν is to give liberty of speech. Boldness and confidence absolutely is θάῤῥος. Ours leave Beza (which they do seldom), and render this word “confidence.” It is used frequently in the New Testament; sometimes adverbially, for “boldly,” “openly,” “plainly,” especially by John in the Gospel; sometimes substantively, for “boldness,” or “confidence;” but constantly in an indifferent sense. Nowhere doth it denote any Christian grace, but only in this epistle of Paul and the first epistle of John.

Καὶ τὸ καύχημα τῆς ἐλπίδος. Vulg. Lat., “et gloriam spei,” “the glory of hope.” So the Rhemists. “Gloriationem spei,” “the glorying” (or “boasting”) “of hope,” Arias, Erasm., Vatab. Ours,”the rejoicing of hope,” wanting a word to render “gloriatio;” usual, [i. e., indifferent,] and not restrained to an ill sense. And καύχημα is sometimes used for

ἀγαλλίαμα. Beza, “Spem illam de qua gloriamur,” “that hope whereof we boast.” This word is peculiar to Paul, and not used in the New Testament but by him, and by him frequently; as are also καμχάομαι and καύχησις. And it is a word, as that foregoing, ἐκ τῶν μέσων, of an inherent sense and acceptation, which may be applied either unto good or evil. Some καύχημα, or “boasting,” is not good, Santiago 4:16; and there is a καύχημα which here and elsewhere our apostle commends, a rejoicing, or exultation in that which is good.

Τῆς ἐλπίδος. Syr., דְּסַבְיֵח, “of his hope;” that is, the hope we have in him. Ethiop., “If we hold fast our grace, and our rejoicing, and our hope.”

Βεβαίαν κατάσχωμεν, “firmam retinuerimus.” Βεβαίαν is properly referred to παῤῥσίαν, not agreeing with καύχημα in gender, nor with ἐλπίδος in case; which latter it may have yet respect unto, supposing a trajection in the words. Our translators have fitly rendered these words by “holding fast our hope firm;” for “firm” regards the thing held, and not our manner of holding.

Beza supposeth it ought to be Βεβαίον, but unnecesarily (as such conjectures were the only fault of that great interpreter), for it refers principally to παῤῥησίαν. The Syriac expresseth it not.

The rest of the words are plain and obvious. Only the Vulgar Latin stumbles oft in this verse; It renders ου οι῏κός ἐσμεν, “quae domus sumus nos,” as the Rhemists; “which house we are,” for “whose house are we.” The translator seems to have read ὅς, not ου : and so Beza affirms that he found it in one Greek copy.

And again, “Christ as a son in domo sua,” “in his house;” that is ἔν οἴκω αὐτοῦ, for ἐπί τὸν οι῏κον, “over his own house.” The Rhemists retain “in his house,” corrupting the sense. Αὐτοῦ, not αὐτοῦ, “his own house,”'not “his house;” or, if the relative be retained, it refers unto Christ, “I will,” saith he, “build my church,” and not to God the Father. [2]

[2] READINGS. Lachmann and Tischendorf read ἐάν instead of ἐὰνπερ. The latter also omits entirely μέχρι τέλους, and instead of οἵκου he gives οἷκον αὐτοῦ. The English translation of the words, “his own house,” is founded on the former reading; which is corroborated by the Vulgate, “in domo sua.”

EXPOSITION. Ebrard finds a threefold difference between Christ and Moses: the former filling the place of the κατασκευάσας, the latter that of a part of the familia; the former being Lord of the living house, the latter serving in a house which was for a testimony of a future revelation; the former being the Son, the latter a se rvant. ED.

Hebreos 3:3. For this [man] was counted worthy of more glory [was more honorable] than Moses; inasmuch as he who hath builded the house [an house] hath more honor than the house. For every house is builded by some man; but he that built all things is God. And Moses verily [was] faithful in all his house as a servant, for a testimony of those things which were [after] to be spoken.

But Christ [was faithful] as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of [or g lorying in] the hope firm unto the end.

The apostle proceeds in these words with his design of evidencing the excellency and prelation of Christ above Moses, as he had done before in reference unto angels and all other revealers of the will of God unto the church, reserving an especial consideration for him who was of especial esteem with the Hebrews. Herewithal he expresseth the reason of his desire that they would seriously “consider” him, namely, in his person and offices.

Two things in general are to be borne in mind for the right understanding of these words, and the meaning of the apostle in them:

First, That he is now dealing with the Hebrews in the last and greatest instance of the excellency of the gospel, taken from the consideration of his person by whom it was revealed; for here he prefers him above Moses, whose dignity was the last plea and pretense of the Hebrews for retaining their old church-state and customs. But no plea or pretense will prescribe unto the authority and honor of Jesus Christ.

Secondly, That the subject he here treats of is not his utmost intention; but he useth it as an argument or medium to prevail with them unto constancy and perseverance, as the verses immediately ensuing do manifest.

The connection of the discourse is denoted in the first word, “for,” a causal conjunction, which sometimes renders a reason of what hath been before spoken; sometimes directs unto an inference of what is afterwards to be introduced, as we have seen, Hebreos 2:10-11. In this place it is evident that the apostle doth not render a reason of what he had last affirmed, namely, that Christ was faithful in all the house of God, as was Moses, seeing he passeth directly unto a new argument for his general end and purpose, namely, the dignity of Christ above Moses; which he manifests by sundry instances.

Neither doth this word respect the ensuing proof of the pre-eminence of Christ asserted, as if he had said, ‘He is worthy of more glory than Moses, because he that buildeth the house,'etc. But there is a retrospect in it unto the first verse, and a reason of it induced why it was so necessary for the Hebrews diligently to consider “the apostle of our profession,” namely, because of his glory, honor, and dignity, above that of Moses.

‘Consider him,'saith he, ‘for he is worthy of more glory than Moses;'which he demonstrates in these four verses, and then returns again unto his exhortation. This is the order of the discourse; and in it there is a proposition, and two arguments for its confirmation, which contain the subject-matter of it.

The proposition laid down by the apostle in these verses is plain and evident; so also do the arguments whereby he confirms it seem to be. But the illustration that he makes of them, and the inferences he takes from them, are involved. Wherefore these things in general we shall endeavor to give some light into.

The proposition is this, that “Christ was counted worthy of more glory than Moses” The first proof of this proposition lies in these words of Hebreos 2:3, “Inasmuch as he who hath builded the house hath more honor than the house;” and this he further confirms or illustrates, Hebreos 2:4, “For every house is builded of some; but he that built all things is God;” the latter expressly in Hebreos 2:5-6, of which afterwards.

As for the manner of arguing here used by the apostle, it is educed from the foregoing verses. In the comparison made between Christ and Moses, he allowed Moses to be faithful, proving it by the testimony of God himself, who had said he was “faithful in all his house.” The church or people of God being in that testimony called “The house of God,” and that by God himself, the apostle takes advantage of the metaphor to express the dignity of Christ in his relation to the church under that expression of “The house of God;” for not only the things themselves, but the manner of their expression in the Scripture, is of great importance, and much wisdom, much acquaintance with the mind of God, may be attained by a due consideration thereof.

And a double relation unto this house doth he ascribe unto him, which are the principal relations that attend any house whatever. The first is of a builder, whence he takes his first argument, Hebreos 2:3-4; the other is of an owner, inhabiter, and possessor, whence he takes his second, Hebreos 2:5-6. And these are the principal respects of any house: without the first, it is not; and without the latter, it is of no use.

In his first argument, Hebreos 2:3, the proposition only is expressed, the assumption is included, and the conclusion left unto an obvious inference; for plainly the apostle reasons syllogistically in this case.

The proposition is this, “He that buildeth the house hath more honor than the house.”

The assumption included is, “But Christ built the house, and Moses was only of the house, or a part of it: and therefore he had more glory than Moses.”

That this assumption is included in the words is evident both from the necessity of it, to infer the purpose of the apostle, as also from his management of his second argument to the same end, Hebreos 2:5-6: for therein the proposition is only supposed, as having been before, for the substance of it, expressed; and the assumption is plainly laid down, as containing the new medium which he insists upon.

The proposition of the argument in these verses is, ‘A son over his own house is of more honor than a servant in the house of another.'This is only supposed.

The assumption is expressed, “But Christ is a son over his own house; Moses was only a servant in another's house:” whence the conclusion is plain and evident.

As, then, the proposition in the latter argument is supposed, so is the assumption in the former.

In the confirmation of the first argument the fourth verse is inserted, “For every house is builded of some; but he that built all things is God.”

Some say these words are produced in the confirmation of the proposition of the first argument, “He that buildeth the house hath more honor than the house ;” and so, that it is God the Father who is intended in them. For to prove that he who buildeth the house is more honorable than the house, he instanceth in him who is the great builder or creator of all things, even God himself, who is infinitely more glorious than all things built by him; which holds in proportion to all other builders and their buildings.

Others say that this is affirmed in confirmation of the minor proposition, namely, that “Christ built the house;” because it being a house, it must be built by some; and being such a house as it is, it could be built by none but him who is God. And these take the Son to be expressed by that name, “God.” And some there are who would not have any proof to be intended in these words, but a mere illustration of what was before spoken, by a comparison between Christ and his works about his house, and God and his house in the creation of all; which way the Socinians take. The true intendment of the apostle we hope to evince in the ensuing exposition.

“For this [man] was counted worthy of more glory [was more honorable] than Moses.” Here lies the proposition that is proposed unto confirmation; wherein two things occur:

1. A supposition, “that Moses was counted worthy of glory;”

2. An assertion, “that the Lord Christ was much more worthy of glory.”

1. The apostle grants and supposeth that Moses was ἀξιωθείς δόξης, “counted worthy of glory;” or “truly glorious and honorable.” Glory is “excellentis virtutis fama cum laude,” -”the illustrious fame of an excellency with praise.” And in this glory there are two things; first, an excellency deserving honor; and, secondly, the fame and reputation of that excellency.

Where both these concur, there is a person ἀξιωθείς δόξης, “worthy of glory,” and really honorable. So the glory of God himself consisteth in his essential excellencies, and their manifestation.

For the first, with respect unto M oses, it consisteth principally in two things:

First, In the work wherein he was employed. The work itself was glorious, and rendered him so who was employed about it. So our apostle declares, 2 Corintios 3:7, “The ministration of death, written, and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance.

” It was glorious, and rendered him so; and one part of this ministration is called “the glory,” Romanos 9:4. The giving of the law, the erection of the visible church-state in the posterity of Abraham, attended with all that glorious worship which was instituted therein, was a work of exceeding glory. In this work was Moses employed, and that in so high and honorable a manner as to be the sole mediator therein between God and the people, Gálatas 3:19; as himself speaketh, Deuteronomio 5:5, “I stood between the LORD and you at that time, to shew you the word of the LORD.” This was his peculiar glory, that God singled him out from amongst all the posterity of Abraham to be thus employed.

Secondly, In his fidelity in the discharge of his work and office. This is a singular excellency, which added unto the former dignity makes it complete. It is no glory for a man to be employed in a glorious work and to miscarry therein; it will rather end in his dishonor and reproach: as he in the fable, who would needs drive the chariot of the Sun, which ended in the breaking of his neck.

Better never be employed in the work of God, than deal unfaithfully in it. But a glorious trust and great faithfulness therein render the condition of a man really excellent. So was it with Moses, as was declared in the preceding verses. However he might fail personally in his own faith as a believer, he failed not ministerially in his fidelity as the “internuncius” between God and his people; and every personal failing in faith doth not impeach a man's ministerial fidelity, or faithfulness in his office. In these things was he excellent. It is a thing very glorious, to be faithful in an office committed to us of God.

Secondly, He had the fame and reputation of these excellencies on a double account:

First, In the testimony that was given him by God himself as to his fidelity in the discharge of his trust. This God gave him during his life, as was showed, and sundry times after his death. This is the great foundation of all his renown. And what greater honor could be done unto any creature, than to be adorned with such an illustrious testimony by God himself? Greater honor never had any, but He alone with whom he is compared. And thus God gives grace and glory, grace to be faithful, and glory upon men's being so.

Secondly, He had glory in that honor and esteem which was continued unto him in the church, until the Son himself came. Until that time, the whole church of God was precisely bound unto the observation of the laws and ordinances appointed by him; and thereon did all their happiness in this world and that to come depend. That was the condition of their temporal and eternal welfare.

The neglect hereof exposed them unto all misery from God and man. This was the charge that God left on them throughout all their generations: “Remember the law of Moses my servant, which I commanded unto him in Horeb, for all Israel, with the statutes and judgments,” Malaquías 4:4.

This made his name and remembrance honorable unto the church, and which the sinful abuse of turned afterwards to the snare, temptation, and disadvantage of the incredulous Jews; according to the prophetical imprecation of the psalmist,

“Let their table become a snare before them, and that which should have been for their welfare become a trap,” Salmo 69:22:

which our apostle declares to have befallen them on their rejection of the gospel, through an obstinate adherence to the letter of the law of Moses, Romanos 11:7-10. Yet we may observe, that in all the honor which God gave Moses in the church, he never commanded, he never allowed, that any should worship him or adore him, pray to him or make images of him.

To give this honor unto saints, angels, or others, is men's invention, not God's institution. God knows how to give glory unto his servants without imparting unto them his own, the royalty of his crown: “his glory will he not give unto another,”

This, then, was the glory of Moses; and if we shall add hereunto other concernments of him, they will make it the more conspicuous. Such were the care of God over him in his infancy, his miraculous call to his office, the honor he had in the world, the miracles which he wrought, and the signal testimony given him from God, in all the contests about his ministry; and many things of the like nature might be added. But it is the things which appertain unto his office and the discharge of it which are principally intended.

This, therefore, the apostle grants, that he might not give the least suspicion unto the Hebrews that he would detract from the due praise and honor of Moses, as he was commonly traduced amongst them to do. See Hechos 21:28; Hechos 25:8.

The unbelieving part of them, indeed, boasted of Moses, unto the contempt of the Lord Christ: Juan 9:29, “We know that God spake unto Moses: as for this fellow, we know not whence he is.” And they generally thought the prevalency of the gospel was derogatory unto his honor and law, Hechos 13:45; Hechos 13:50.

But these things moved not him to deal partially in the truth. He allows unto Moses his due honor and glow, and yet asserts the excellency of Christ above him, showing evidently the consistency of these things, as there neither is nor can be any opposition or contrariety between any ordinances or institutions of God. And we may hence observe,

I. Every one who is employed in the service of God in his house, and is faithful in the discharge of his work and trust therein, is worthy of honor: so was Moses.

It becometh neither the greatness nor goodness of God that it should be otherwise. And he hath established it by an everlasting law. “Them that honor me,” saith he, “I will honor; and they that despise me shall be lightly esteemed,” 1 Samuel 2:30. The honoring of God in the service of his house is that which, by this unalterable edict for its being honored, is ratified and confirmed. They who therein honor God shall be honored, for the mouth of the Lord hath spoken it. They are honorable; for,

First, Their work is so. Reputation, glory, and honor, attend honorable works. This work is God's. The church is “God's husbandry, God's building,” 1 Corintios 3:9. They have a great work in hand, God's work; and have a glorious συνεργός, or “associate,” even God himself. God so works by them as that also he works with them, and they are συνεργοὶ Θεοῦ, “laborers together with God.

” They work also in the name and on the behalf of God, 2 Corintios 5:20. Whatever glory and honor, then, can possibly redound unto any from the nature of the work wherein they are employed, it all belongs to them. Hence the apostle commands that we should “esteem such very highly in love for their work's sake,” 1 Tesalonicenses 5:13.

Their work makes them worthy of estimation, yea, of “double honor,” 1 Timoteo 5:17. What that is in particular, it may be, is uncertain; but it is certain that not an ordinary honor, not a common respect or esteem, but that which is double, or abounding, is intended.

Secondly, Honor is reflected upon them from him who goes before them in their work, and their especial relation unto him. This is Jesus Christ, the great builder of the church. Are they pastors or shepherds? he is the ἐπίσκοπος τῶν ψυχῶν, “the bishop of souls,” 1 Pedro 2:25; and the ἀρχιποιμήν, “the chief” (or “prince”) of those shepherds, 1 Pedro 5:4.

And to be associated with Christ in his work, to share in office under him, will appear at length to have been honorable. The queen of Sheba counted them happy and blessed who were servants unto Solomon, and stood before him, 2 Crónicas 9:7; and what are they who stand before him who is infinitely greater and wiser than Solomon! The Lord help poor ministers to believe their relation unto the Lord Christ, and his engagement with them in their work, that they may be supported against those innumerable discouragements that they meet withal!

Thirdly, The especial nature of their work and employment is another spring of honor unto them. It lies about things holy, spiritual, mysterious, and more excellent than all the things of this world. It is their work to discover and to bring forth to light “unsearchable riches,” Efesios 3:8; to reveal and to declare “all the counsel of God,” Hechos 20:27; to prepare and make ready the bride for the Lamb; to gather in God's revenue of glory, etc.

Fourthly, The effects of their work do also communicate honor unto them. They are such, they are all those things whereon depends all the glory of God in the concernments of the souls of men unto eternity. The ministry of the word is that alone whereby God ordinarily will treat with the souls of men, the means that he will make use of for their conviction, conversion, sanctification, and salvation.

These things depend, therefore, on this work of theirs, and are effects of it. And in them will the glory of God be principally concerned unto eternity; in them will his goodness, righteousness, grace, mercy, patience, and all the other excellencies of his nature, shine forth in glory. All of them appear in his dealings with the souls of men by his word.

Fifthly, Their especial honor will one day appear in their especial reward:Daniel 12:3, המַּשְׂכִּילִים, “instructors,” “teachers,” they that make men wise, that give them understanding, “shall shine as the brightness of the firmament;” וּמַצְדּיקֵי הָרָבִּים, “and the justifiers of many,” those that make them righteous ministerially, by revealing unto them the knowledge and righteousness of Christ, whereby they are justified, Isaías 53:11, “as the stars for ever and ever.

” If they have not more glory than others, yet they shall have a distinct glory of their own; for when the prince of shepherds shall be manifested, he will give unto these his shepherds ἀμαράντινον τῆς δόξης στέφανον, 1 Pedro 5:4, such a peculiar crown as great triumphant conquerors were wont to be crowned withal.

Only it must be observed, that there is nothing of all this spoken merely with respect unto being employed one way or other, really or in pretense, in this house of God, but only unto a faithfulness in the discharge of the trust committed unto them who are so employed. Moses was worthy of honor, not because he was employed, but because he was “faithful” in his trust and employment. The twelve spies that were sent into Canaan, to search the land, were all equally commissionated and employed; but two of them only were esteemed worthy of honor, the rest died in their sin, as not faithfully discharging their trust, but bringing up an evil report on the land of promise, as many do on the house of God, by one means or other, who are employed in the service of it.

And these are so far from being worthy of honor, that they deserve nothing but reproach, contempt, and shame; for as God says in this matter, “He that honoreth me, I will honor;” so he adds, “and he that despiseth me shall be lightly esteemed.” Such persons are rejected of God from any acceptance in their office, Oseas 4:6; and as unsavory salt unto the house itself, are to be cast out on the dunghill, Mateo 5:13.

They are servants whom, when their Lord comes, he will tear in pieces, and give them their portion with hypocrites, Mateo 24:50-51. Persons, therefore, who undertake to be builders in the house of God, who have received no skill or ability from the master- builder, or are negligent in their work, or corrupt it, or daub with untempered mortar, or are any way unfaithful, whatever double or treble advantage they may obtain from men in this world, they shall have nothing but shame and confusion of face from God in that which is to come.

Let, then, those who are indeed faithful in this work be satisfied with the work itself. It will prove in the end to have been a good revenue, a blessed inheritance. Add but that reward which the Lord Christ brings with him unto the reward of honor that is in the work itself, and it will be abundantly satisfactory. We dishonor our master, and manifest that we understand not much of our work, when we are solicitous about any other recompence.

And this also will serve to strengthen such persons in all the oppositions they meet withal, and all the discouragements they are encompassed with in the discharge of their duty. It is enough to give them a holy contempt and scorn of the worst that can befall them. And this also may teach others their duty towards them; which for the most part they are unwilling to hear, and more unwilling to practice.

2. Let us now return to consider what is positively affirmed in this assertion, with the proof of it. “This man,” ου῏τος, a demonstrative pronoun, denoting the person treated of. It is rendered “this man,” but it respects him not merely as man, but directs to his person, God and man, as he is expressly called God in the next verse, as we shall show.

“Was counted worthy of more glory,” much more glory. Δόξης πλείονος παρὰ Μωυσῆν. See the explication of the words. Speaking of the ministry of Christ and of Moses, 2 Corintios 3:10, he saith, “For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.” So doth the manner of the expression here used intimate the glory of Christ to be so far above the glory of Moses that in comparison thereof it might even seem to be “no glory.”

“Accounted worthy,” more honored, had more glory from God, and in the church was more glorious.

And this glory, although it did attend the person of Christ, yet it is not that which is due unto him upon the account of his person (as afterwards shall be more fully declared), but that which belongs to him in his office, the office which he discharged towards the church (wherein alone he is to be compared with Moses, for in his person he was before exalted above all); which yet is such as none could discharge but he whose person was so excellent, as he declares, 2 Corintios 3:4.

This the apostle positively asserts, and then proceeds to the proof of it in the next words. His way of proof is, as I observed, syllogistical, wherein the proposition is expressed, “That he who builds a house is of more honor than the house built.” The assumption is supposed and included, “But Christ built the house; Moses was only a part of it.” The force of which argument will appear in our opening of the words.

The glory of Christ intended the apostle sets forth under the metaphorical terms of a house, its building, and builder. The occasion of this metaphor he takes (as was said) from the foregoing testimony, wherein it is affirmed that “Moses was faithful in the house of God.” A house is either natural, that is, a family or a household, the children of one parent, that is built by them (as בֵּן, “a son,” is from בַָּנָה, “to build;” so Rut 4:11, “The LORD make the woman that is come into thy house like Rachel and like Leah, שְׁתֵּיהֶם אֶתאּבֵּית יִשְׂרָאֵל אֲשֶר בָּנוּ,” “which two built” (“childed”) “the house of Israel”); or artificial, a building by men for a habitation, as every such house is built by some.

And in an allusion thereunto, there is a house that is moral and spiritual, or a mystical habitation, namely, for God himself. Such is the church of God said to be, Efesios 2:20-22; 1 Timoteo 3:15 2 Timoteo 2:20, 1 Pedro 2:5; partly by a general allusion unto any house for habitation, partly with particular respect to the temple, that was called the “house of God” under the old testament.

The metaphor used by the apostle in this place respects an artificial house, and the things spoken do primarily belong thereunto. The application that he makes is unto a spiritual house, the house of God wherein he will dwell; and thereunto also do the things that are spoken properly appertain. Herein, then, lies the design and force of the apostle's discourse; the church of God, with all the ordinances of worship in it, is a house, the house of God, as appears in the foregoing testimony.

Now, as to honor and glory, this is the condition of a house, that he who builds it is much more honorable than the house itself. But this house of God was built by Jesus Christ, whereas Moses was only a part of the house itself, and so no way to be compared in honor and glory with him that built it.

Both parts of this discourse are obnoxious to some difficulty, the removal whereof will further clear up the sense of the words and meaning of the Holy Ghost.

First, then, ‘It doth not appear that the proposition laid down by the apostle is universally true in all cases, namely, that he who builds the house is always more honorable than the house, which yet is the foundation of the apostle's inference in this verse; for Solomon built the temple, yet the temple was far more glorious than Solomon. I do not speak in respect of their essence and being, for so an intellectual, rational creature is to be preferred above any artificial building whatever, but in respect of their use in the church of God; and so the temple far excelled Solomon, its builder.'

I answer, This may so fall out where one builds a house by the authority of another, and for his use, so that it is not his own house when it is built. But when one builds a house by his own authority, for his own use, whereby it becomes his own house, and wholly at his own disposal, then he is always more honorable than the house itself. And so is it in this matter. Solomon indeed built the temple, but upon the command and authority of God; he built it as a servant; it was never his in possession, or for his use, to dwell in or dispose of.

On all accounts it was another's. It was the house of God, built by his command, for himself to dwell in. It is no wonder, then, if it were more honorable than Solomon. But things are quite otherwise in the building intended. Christ built his house by his own authority, for his own use, for himself to dwell in. And in such cases the proposition is universally true. And this appears so clearly from the nature of the thing itself that it needs no further confirmation.

Secondly, ‘For the proof of the apostle's intention, it is supposed in the assumption that Moses was not the builder of the house of God, but only a part of it; for without that supposition, the assertion of Christ's being preferred above him as the builder is not confirmed. But the contrary hereunto seems to be true, namely, that Moses was a principal builder of the house of God, at least of the house under the old testament.

Paul, upon the account of his preaching the gospel, fears not to term himself “a wise master-builder,” 1 Corintios 3:10; and shall not at least the same honor be allowed unto Moses? for what was wanting to render him a builder? There were two principal parts of that house of God wherein his ministry was used; first, the place and seat of the worship of God, or the tabernacle, with all its glorious utensils and appurtenances; secondly, the ordinances and institutions of worship to be celebrated therein.

Of these two that house of God seemed to consist; and they are often so called. And was not Moses the principal builder of both? For the tabernacle and the furniture of it, he received its pattern from God, and gave direction for its building unto the utmost pins, like a wise master-builder. And, secondly, for the ordinances and institutions of worship, they were wholly of his appointment. He received them, indeed, by revelation from God, and so God spake in him, as he did afterwards in the Son, Hebreos 1:1; but he prescribed them unto the church, on which account they are called “The law of Moses.” So that he seems not to have been a part of the house, but plainly the builder of it.

Ans. To remove this difficulty, we must consider both what house it is that the apostle intends, and also what manner of building of it, in the application of his metaphor.

First, For the house of God in this place, the apostle doth not intend by it the house of this or that particular age, under this or that form or administration of worship, but the house of God in all ages and places, from the foundation of the world unto the end thereof: for as this is evident from what he insists on in the next verse in confirmation hereof, namely, that “he that built all things is God, so it was not sufficient unto the purpose of the apostle to declare that Christ was a builder, and Moses the part of a house, unless he manifested he was so; that is, a part of the house that Christ built. Now, of this house Moses unquestionably was not the builder, but only a part of it, and employed in the ministry of it in one age or season alone.

Secondly, The building of the house, as to the manner of it, is either ministerial or autocratorical. In the first way, every one who labors by God's appointment, in the dispensation of the word or otherwise, for the edification of the church, is a builder, a ministerial builder; and those who are employed in that work in an especial and eminent manner, as the apostles were, may be said to be master-builders. And so was Moses in the house of God. But it is a building in the other way and manner that is intended by the apostle, a building with supreme power, and for the builder's own use.

Having cleared and vindicated the argument of the apostle in this third verse, our next work is to explain and confirm the severals of his assertion, partly expressed, and partly included therein. And they are these:

1. That Christ built the church, or the house of God.

2. That he was worthy of glory and honor on that account, and had them accordingly.

3. That this his glory and honor was incomparably greater than that of Moses.

1. Unto the building of the house of God, three things are required:

First, The giving out the design, platform, and pattern of it, in its laws, ordinances, and institutions, that it may answer the end whereunto it is designed. This is the תּבְנִית, the τύπος or ἐκτύπωμα, the “effigiation” or “delineation” of the house.

Secondly, The preparing and fitting of the materials of it, and the compacting of them together, that they may grow up unto a house, a holy temple, a habitation for God; and this is properly הבִּנְיָן, or οἰκοδομή, the “building of the house.”

Thirdly, The solemn entrance of the presence of God into it, for its appropriation, dedication, and sanctification unto God, חֲנֻכָה. These three things concurred in both the old typical houses, the tabernacle of Moses and the temple of Solomon.

The first thing was, that the pattern was prepared and showed unto Moses in the mount: Éxodo 25:8-9, “Make me a sanctuary; that I may dwell among them. According to all that I shew thee, the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make its” And Éxodo 25:40, “Look that thou make them after the pattern, which thou wast caused to see in the mount.

” God had caused Moses to see תּבְנִית, “a similitude,” a “representation” of the house which he would have built, and also the things that belonged thereunto. This our apostle calls τύπος, Hebreos 8:5, “an express image” of it; which contained not only the material fabric, but also the laws, ordinances, and institutions of the worship of God belonging thereunto, for all these did God show and declare unto Moses in the mount, as is expressed in the story.

Secondly, Upon this Moses prepared all the materials fit for that fabric by the free- will offerings of the people; and, by the skill of Bezaleel and Aholiab, compacted, fitted, and reared up a house, a tabernacle, or a sanctuary. See Exodus 35-40. Thirdly, The glorious presence of the Lord entered into the tabernacle so erected, and God dwelt there: Éxodo 40:34,

“Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.”

God came, and in a wonderful manner took possession of this his house. So it was also in the preparation and building of the temple:

First, The pattern of it, of the whole fabric, and all the orders, ordinances, and worship of it, was given and showed unto David, who delivered it unto Solomon, his son. So he concludes the account that he gave of all the particular concernments of these things: 1 Crónicas 28:19,

“All this, said David, the LORD made me understand in writing by his hand upon me, even all the works of this pattern.”

Secondly, Solomon prepared materials in abundance, and by the skill of Hiram framed them into a house, and all the holy utensils of it, as is at large expressed in the story.

Thirdly, The temple being erected, the glorious presence of God entered there-into, to appropriate, dedicate, and sanctify it unto God: 1 Reyes 8:10-11,

“And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, so that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.”

It is evident, then, that these three things are required to the building of the house of God, whereof these material fabrics were a type and representation. And all these were perfectly effected by Jesus Christ, the Son of God. I have said before, that it is not the house or church of this or that age, place, or generation, that is intended in this expression, but the church of God in all ages and places from first to last, I confess the principal instance of this work is in the church of the new testament, whose foundation in himself and erection on himself he did so expressly and particularly undertake. “On this rock,” saith he, “I will build my church,”

Mateo 16:18; the stable rock of faith in himself as the eternal Son of God, and as designed to the great work of God in glorifying himself among sinners. This work of building the house of God was always, from the beginning, performed by himself. The first thing required unto it may be considered two ways:

First, as to the delineation or forming of this house in his own eternal mind, as the Son and Wisdom of the Father. He was in the eternal counsels of the Father about the providing and framing of this habitation for himself. God from all eternity had laid the plot and design of this great fabric and all the concernments of it in the idea of his own mind. And there it was hid, even from all the angels in heaven, until its actual rearing, until the event, Efesios 3:9-11.

This design and purpose of his “he purposed in Christ Jesus;” that is, this counsel of God, even of Father and Son, Proverbios 8:31-32, was to be accomplished in and by him. And this glorious pattern he had in his mind in all ages, and brought with him into the world when he came to put the last hand unto it.

This answered the תַּבְנִית or idea represented to Moses in the mount. He expressed this conception of his mind, when he gave out laws, rules, orders, ordinances, institutions of worship, the whole pattern of the house, as it was in divers manners and at sundry seasons to be erected. I have in the Prolegomena unto the first part of these discourses abundantly manifested that it was the Son who, from the foundation of the world, immediately in his own person transacted the affairs of God with men.

Thither I refer the reader. He it was that walked in the garden when Adam had sinned, and gave the first promise unto him; which proved the foundation of the house of God in after ages. He it was that was with the people in the wilderness, which gave them their laws and statutes in Horeb, and so built autocratically the house of God. And for the church of the new testament, when he immediately and visibly transacted all the affairs of the kingdom of God, it is most apparent he spake with and instructed his disciples in all things pertaining to the kingdom of God, Hechos 1:3, that is, of the house.

And as God commanded Moses that he should make all things according to the pattern showed him in the mount, so Christ requires of his disciples that they should teach men to do and observe all things whatever he commanded, Mateo 28:20; which is therefore all that belongs unto the house of God.

Secondly, The second thing required unto the building of this house is the providing of materials, and the framing and compacting of them into a house for God. Now this was a great work indeed, especially considering the condition of all those persons whereof this house was to be constituted. They were dead in trespasses and sins, and the house was to be a living house, 1 Pedro 2:5.

They were all enemies to God, strangers from him, and under his curse; and the house was to be made up of the friends of God, and such as he might delight to dwell with and among. They were dead stones, and the house was to be built of the children of Abraham. This, then, was a great and glorious work, and which none could perform but he that was unspeakably more honorable than Moses or all the sons of men. The particulars of this work are many and great; I shall briefly reduce them into four heads, such as were resembled and represented in the building of the tabernacle by Moses:

First, then, Moses gathered the materials of the tabernacle by a free-will offering from among the people: Éxodo 35:4-5,

“And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying, Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD.” By this means, without force, or compulsion, or imposition, were the materials of the tabernacle brought in. And so also doth the Lord Christ provide for the building of the church.

He doth not gather men by force or violence, or drive them together into the profession of the truth with the sword, as Mohammed and the Pope do to their idols; but he invites none, receives none, admits of none, but those that willingly offer themselves. Such as come unto him, and give up themselves to the Lord, and to the officers of his house, by the will of God, he admits, and no other, 2 Corintios 8:5; Romanos 12:1.

And herein he puts forth the greatness of his power, in giving them this will of coming; for they have it not in nor of themselves, but he makes them “willing in the day of his power,” Salmo 110:3. And this work we could manifest to be great and glorious, might we insist on the particulars of it.

Secondly, The materials of the tabernacle being freely offered, were wisely framed and compacted together, and fashioned into a sanctuary for a habitation of the Lord. This was the work of Bezaleel and Aholiab, by art, wisdom, and skill. But the fashioning of the real spiritual house of God by Christ in all ages is a thing full of mysterious wisdom and holiness. The apostle expresseth it in sundry places; we may touch on some of them:

Efesios 2:20-22,

“Jesus Christ himself is the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.”

The living stones being brought together by their own willing offering themselves to the Lord, they are by him (as the tabernacle of old) fitly framed together into a holy temple or habitation for God. How this is done, as he says in general that it is by the Spirit, so he particularly declares, Efesios 4:15-16,

“Growing up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”

And he expresseth it again to the same purpose, Colosenses 2:19. There are various allusions in the words, both unto an artificial house and unto the natural body of a man. The sum is, that in Christ, the head of this body, the lord and builder of this house, there is resident a Spirit of life, which by him is communicated to every stone of the house, which gives it life, usefulness, union unto the head or lord of the body or house, as also order and beauty in reference unto the whole; that is, being all alike united unto Christ, and acted in their places and order by one Spirit, they become one house unto God.

In brief, the compacting and uniting of the materials of this house is twofold; first, physical and living; secondly, legal or moral. The former is, as was said, by the communication of the same Spirit of life unto them all which is in Christ their head, so that they are all animated and acted by the same Spirit. The latter is their regular disposition into beautifully-ordered societies, according to the rules and laws of the gospel.

Thirdly, That the house so built and compacted might be a habitation unto God, it was necessary that an atonement should be made for it by sacrifice, and that it should be purified and sanctified with the blood thereof. This our apostle declares, Hebreos 9:19-21:

“For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover, he sprinkled with blood both the tabernacle and all the vessels of the ministry.”

This also was Christ to do in the building of his church, as the apostle in the same place declares. He was to make atonement for it by the sacrifice of himself, and to sprinkle it wholly with his own blood, that both an atonement might be made for it, and likewise that it might be cleansed, sanctified, and dedicated unto God; which part of his work in building his house the Scripture most largely insists upon.

Fourthly, The tabernacle being erected, and sprinkled with blood, it was also with all its utensils to be anointed with the holy oil; and it was so accordingly, Éxodo 40:9-10.

“Thou shalt,” saith God, “take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy. And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.”

That this unction was a type of the Holy Ghost is known; he is the “oil of gladness” wherewith Christ himself and all his were to be anointed. This, therefore, the Lord Christ in an especial manner takes care for in the building of his house, namely, to have it anointed by the Holy Ghost. This he promised unto them, Juan 16:7; and this he performeth accordingly, 1 Juan 2:27.

This unction, with all the blessed and glorious effects of it, doth the Lord Christ grant unto this whole house of his. And these are the heads of some of the principal actings of Christ in the building of the house of God; all which are done by him effectually, and by him alone.

Lastly, Unto the completing of this house for a habitation to the Lord, the glorious entrance of his presence into it was required. And this also is accomplished by him, according to his promise that he will be with us, among us, and dwell in us by his Spirit, unto the end of the world, Mateo 28:20 1 Corintios 3:16, 2 Corintios 6:16; Efesios 2:19-22.

And so we have briefly demonstrated the first thing expressed in the words, namely, that Christ was the builder of the house, whereof Moses was a part and a member only.

2. The second thing asserted is, that the Lord Christ is worthy of all glory and honor, upon the account of his thus building his church, the house of God.

This also is directly taught by the apostle, and included in the comparison that he makes of him with Moses, and his preference above him. He is worthy of much more glory and honor than Moses. What glory it is that the apostle intends we must first inquire; and then show both that he is worthy of it and also hath it; which things comprise what remains of the apostle's intention in this first argument.

First, The Lord Christ hath an essential glory, the same with that of the Father. This he had from eternity, antecedent unto his whole undertaking of building the house of God. He and his Father are ONE, Juan 10:30. Before his humiliation

“he was in the form of God, and counted it not robbery to be equal with God,” Filipenses 2:6,

equal in dignity and glory, because of the same nature with him, which is the fountain of all divine glory and honor. This is “the glory which he had with the Father before the world was;” which being clouded for a season, in his taking on him “the form of a servant,” Filipenses 2:7, he desires the manifestation of again, upon the accomplishment of his work in this world, Juan 17:5; Romanos 1:3-4.

But this is not the glory intended; for the reason and cause of it is not his building the house of God, but his divine nature, from which it is absolutely inseparable. Had this house never been built, yet he would have been thus glorious to eternity.

Secondly, There is in Christ the glory and honor of the human nature, as glorified after its obedience and suffering. This nature was rendered glorious by virtue of its union with the Son of God from his incarnation, as it is expressed by the angel, Lucas 1:35:

“The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God.”

But it received an inconceivable addition of glory, when, being made spiritual and heavenly, and every way glorified beyond what the understanding of man can reach unto (for whereas “our vile bodies shall be made like unto his glorious body,” or we shall be made like unto him, “it doth not appear,” is not conceivable, “what we shall be,” 1 Juan 3:2), it was received triumphantly into heaven, Hechos 1:9, there to continue “until the times of the restitution of all things,” Hechos 3:21.

Neither is this, as absolutely considered, the glory and honor here intended; for this glory is not merely that which he hath in himself, but that which is due to him from and given to him by the church.

Thirdly, There is the honor and glory which he hath received in his exaltation as the head of the church. What this glory is, and wherein it doth consist, or what are the effects of his exaltation, have been at large declared on Hechos 1:2-3, etc. See Mateo 28:18; Efesios 1:20-22; Colosenses 1:15-18.

In this last place, both the nature and reason and consequents of it are expressed. The nature of it is in this, that he is “the first-born of every creature,” Colosenses 1:15, or lord and heir of the whole creation of God; “the head of the body,” with an absolute pre- eminence in all things, Colosenses 1:18.

And the reason which makes this exaltation reasonable is taken from the dignity of his person absolutely considered, and the infiniteness of his power: for, in his person he is “the image of the invisible God,” Colosenses 1:15, or “the express image” of the Father, as Hebreos 1:3; and as to his power, “by him were all things created, that are in heaven, and that are in earth,” Colosenses 1:16, as is at large declared, Juan 1:1-3.

This made it equal, that having fulfilled the work assigned unto him, mentioned Juan 1:20-22, he should enjoy all the glory and honor insisted on; that is, that after he had built the house of God, he was thus exalted.

What this glory or honor of Christ is, with respect unto the church or the house built by him, shall be briefly declared, supposing, as was said before, what hath been already taught concerning it on the first chapter. And it may be considered,

First, In respect of the collation of it upon him. His glory as the eternal Son of God was and is personal and natural unto him, even as it is unto the Father; for each person being possessed “in solidum” of the same nature, each of them being God by nature, and the same God, they have the same glory. But this glory of Christ, as the builder of the church, as mediator, is consequent unto, and bestowed upon him by the will and actual donation of the Father. By him was he designed unto his work, and from him doth he receive his glory. He “raised him from the dead, and gave him glory,”

1 Pedro 1:21: that is, not only rendered him glorious by his resurrection, as he was “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead,” as Romanos 1:4, that is, made known by that miraculous, divine operation to be the true, real Son of God, and his divine nature thereby manifested; nor only because he was afterwards “received up into glory,” 1 Timoteo 3:16, that is, gloriously and triumphantly in his human nature received into heaven; but because it was his will that glory and honor should be yielded, ascribed, and paid unto him.

For so he speaks concerning the whole intellectual creation: as first, for angels, he saith, “Let all the angels of God worship him,” Hebreos 1:6; and for men, “The Father hath committed all judgment unto the Son, that all men should honor the Son, even as they honor the Father,” Juan 5:22-23. So that this glory and honor is conferred upon the Lord Christ as the builder of the church, by the grant, donation, and will of the Father.

Secondly, As to the nature of this glory, it consists in this, that he is the object of all divine religious worship, and the principal author of all the laws thereof whereby it is outwardly and solemnly celebrated or performed. Hence there is a twofold duty incumbent on the church in reference to him who is the builder of it, our mediator, Jesus Christ:

1. That they serve him, trust him, believe in him, obey him with all religious subjection of soul and conscience. Hence saith he, “Ye believe in God, believe also in me,” Juan 14:1; ‘Ye believe in God the Father who sent me, believe also in me who am sent, with the same divine faith and confidence.'Commands and examples unto the same purpose are multiplied in the Scripture, as I have elsewhere shown at large.

Jesus Christ, our mediator, God and man, the builder of the church, is the proper object of our religious faith, love, and fear, even as the Father is. In him do we believe, on his name do we ca!l, to him do we subject and commit our souls unto eternity. This glory is due unto him because he built the church,

2. The observation of all his commands, laws, and institutions, as the great sovereign Lord over our souls and consciences in all things; for “to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living,” Romanos 14:9; supreme Lord over us whilst alive, requiring obedience to all his laws, as a son over his own house; and when we are dead, to raise us again and to bring us unto his judgment-seat, as Romanos 14:10-11.

And this obedience he gives in command to all his disciples, Mateo 28:20. And in these things consists that peculiar glory which Christ as this builder of the house hath, or is endowed withal

Thirdly, Two things may be considered concerning this glory:

1. What it is that is the formal reason of it, that which renders him a meet object of the church's worship, and the church's worship to be truly divine or religious.

2. What is the principal motive prevailing with us to give him this glory and honor.

For the First, it is no other but the divine nature. The natural and essential excellencies of the Deity are the formal reason and proper object of all divine worship. We worship the Lord Christ, who is God and man. He is so in one person; and his person who is God and man is the object of that worship. But the formal reason and object of it is the divine nature in that person. Give me leave to say, God himself could not command the Lord Christ to be worshipped with divine religious adoration were he not God by nature, for the thing itself implieth a contradiction.

Religious worship is nothing but an assignation of that honor which is due to divine excellencies; namely, to trust, believe, fear, obey, love, and submit unto infinite holiness, goodness, righteousness, power, in the first cause, last end, and sovereign Lord of all. Now, to assign glory proper to divine excellencies, and which receiveth its nature from its object, where divine excellencies are not, is openly contradictory. Besides, God hath said, “I am the LORD: that is my name: and my glory will I not give to another,”

Isaías 42:8. He that hath not the name of God, (that is, his nature,) shall not, nor can have this glory, which is to be the object of the worship mentioned. And there are scarcely more gross idolaters in the world than those who profess to worship Christ and to believe in him, in a word, to give him all the glory that is due to God, and yet deny him so to be.

Now, in our worship of Christ, which is our assignation of glory unto him, he is considered two ways:

(1.) Absolutely, as he is “over all, God blessed for ever,” Romanos 9:5.

(2.) As he is the mediator between the Father and us.

(1.) In the first respect he is the proper and ultimate object of our worship. We believe in him, pray unto him; as Stephen offered his dying prayer unto him in particular. They stoned Stephen, praying or invocating in these words, “Lord Jesus, receive my spirit,” Hechos 7:59. So are we baptized in his name, and thereby initiated into his service, as our Lord and our God, as Thomas expresseth his confession of him, Juan 20:28.

So may we pray unto him directly and distinctly, making his person the ultimate object of our faith, trust, and subjection of soul therein. See Eph 5:23-25; 2 Corintios 5:15; Tito 2:14; Romanos 14:9; Romanos 14:18.

(2.) Consider him in the latter way, as the mediator between the Father and us; so he is the immediate but not the ultimate object of our worship. In this sense, “through him we do believe in God, who raised him up from the dead, and gave him glory, that our faith and hope might be in God,”

1 Pedro 1:21. He is the means of our faith and hope. By him “we have access by one Spirit unto the Father,” Efesios 2:18. And according to his command, we ask of God in his name, and for his sake, Juan 16:23-24; Juan 16:26.

And in this sense, in all our worship, internal and external, in our faith, confidence, obedience, and supplications, the Father is considered as the ultimate object of our worship, and the Lord Christ the Son as he who hath procured acceptance for us, who pleads our cause, manageth our affairs, justifies our persons, and prevails for grace and mercy. And this is the most ordinary and standing way of faith in the worship of God.

We address ourselves to the Father by Christ the Son as mediator, considering him as vested with his offices in and over the house of God. This the apostle excellently expresseth, Efesios 3:14-19. However, it is free for us to address our petitions directly unto Christ as he is God, equal with the Father.

And we may see here the difference that is between our worship of Christ the mediator, and the Papists'worship of their saints and angels. They go first to their saints, to the blessed Virgin especially. To her they pray; what to do? To give them grace, mercy, pardon of sins, and salvation. This, indeed, many of them have done, and do, and that in a horrible, idolatrous, blasphemous manner. But this they commonly plead, that they only pray to saints that they would pray and intercede with God for them, granting that they may be mediators of intercession, though not of oblation.

Well, then, their praying unto saints is one distinct act of worship, whereof the saints are the only object; which, they being mere creatures, is open and express idolatry. But now in our worship of God by Christ, it is the same worship whereby we worship the Father and the Son, the Father in and through the Son; with the same actings of faith and confidence, and by the same invocation, the one as the object ultimately of our intercession, the other as the mediator of our acceptance. But it will be said, May we not then pray to Christ to pray to the Father for us, which would be a distinct act of religious worship? I answer,

(1.) We have no precedent in Scripture nor warrant for any such address;

(2.) It seems not agreeable to the analogy of faith that we should pray unto Christ to discharge his own office faithfully.

But this we may do, we may pray unto him distinctly for grace, mercy, pardon, because he is God; and we may pray unto the Father by him, as he is our mediator: which two modes of divine worship are sufficiently revealed in the Scripture.

Secondly, Having considered the formal reason of the glory insisted on, we are nextly to inquire after the great motive unto our giving him this glory, that makes him worthy of it, and obligeth us in especial duty to give it unto him. Christ our mediator, God manifested in the flesh, God and man, whole Christ, his divine and human nature in one person, is the object of our religious adoration and worship; and it is just, righteous, equal, that we should constantly and continually worship him, because he hath built the house of God, because of his work of mediation.

As it is in the first command, so it is in this matter,

“I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me,” Éxodo 20:2-3

Declaring himself to be the Lord God, he proposeth the formal reason of all religious worship, and that which makes it indispensably necessary. But yet, to stir the people up unto the actual performance of it, he adds that great motive in what he had done for them; he had brought them out from the land of Egypt, out of the house of bondage. Had he not done so, all worship and honor divine was due unto him; but having done so, it is a strong obligation to bind them to diligence in its observance.

So I say it is in this matter. Christ is to be worshipped because he is God, but the great motive hereunto is what he hath done for us in the work of redemption. And unto all that we have said in this matter we have the joint testimony of all the saints and angels of God: Apocalipsis 5:8-13,

“And when he had taken the book, the four living creatures and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.

And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever.” The whole of what we have asserted is here confirmed: for,

(1.) The Lamb here is Jesus Christ the Mediator, the Lamb of God that took away the sins of the world.

(2.) The worship and honor ascribed unto him is holy, sacred, and religious, and that from the whole creation.

(3.) It is but one and the same worship that is given unto the Lamb and to him that sits upon the throne, even the Father.

(4.) The reason hereof and great motive unto it, whence it is said that he is worthy of it, that is, it is our continual duty to perform it unto him, is because of the great things he hath done for us in our redemption and salvation; that is, his building of the house of God.

From what hath been spoken, it is evident in what sense we worship “the man Christ Jesus” with divine honor and worship, even as his human nature, by virtue of personal union, subsisteth in the person of the Son of God, which person is the proper object of our worship.

To close this matter, here lies a great difference between Christ and Moses, that whereas the work of Moses brought all the honor and glory he had unto his person, and which yet was but an inferior work, the work of a servant or ministerial builder, the person of Christ brought glory and honor unto his work, although it was very excellent and glorious; for he condescended and humbled himself unto it, Filipenses 2:6-8. But yet the work being done, is a cause of giving new honor and glory unto his person.

It remains only that I briefly give the reasons why this building of the house doth render the Lord Christ so worthy of glory and honor. It doth so,

First, Because the work itself was great and glorious. Great works make the authors of them famous and honorable. Hence have been the endeavors of men to eternize their names, to make themselves famous and renowned by their works and buildings. This was one end of that stupendous enterprise of the children of men in the building of Babel; they would build a tower to make themselves a name, Génesis 11:4, to get them renown and glory.

And they have been imitated by their posterity, who in all ages have praised their saying. So Nebuchadnezzar testifieth concerning himself: Daniel 4:30, “Is not this,” saith he, “great Babylon, that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty?” But alas, what poor perishing heaps have been the products of their endeavors! they have all long ago been made a spoil unto time and confusion.

When Solomon went about to build a material typical house for God, he tells Hiram, the king of Tyre, in his message unto him, that the house which he built was very great; for, saith he, “Great is our God above all gods,” 2 Crónicas 2:5-6. But he adds moreover, “But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him;” ‘The use of this house is, not for God to dwell in, but for us to worship him in.

Do not conceive that I am building a temple with such thoughts and apprehensions as the nations build theirs unto their false deities, namely, to confine them to a place and keep them in. The immensity of the nature of our God will admit of no such thing. It is only a place for his service that I intend.'But now this hath Christ done; he hath built a house for God to dwell in for ever. And this, on many accounts, was a greater work than that of the creation of all things out of nothing.

But if from that ancient work of creation was to arise all the glory of God according to the law of nature, how excellent is this honor and glory which ariseth to Jesus Christ, and to God by him, from this new creation, from his forming and creating “new heavens and a new earth, wherein dwelleth righteousness!”

Secondly, It is glorious on all accounts of glory. Glorious in itself: who can set forth, who can express the glory and beauty, the order of this work? The tabernacle, with the temple of old, and all their furniture, were exceeding glorious; but yet they and their worship had no glory in comparison of the more excellent glory of this spiritual house, 2 Corintios 3:10.

It is glorious in its foundation; which is Christ himself.

“Other foundation can no man lay than that which is laid, which is Jesus Christ,” 1 Corintios 3:11.

This is the rock on which this house is built, Mateo 16:18. He is laid

“in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation,” Isaías 28:16,

so glorious that when he is brought forth, those concerned in the building shout with crying, “Grace, grace unto it,” Zacarías 4:7. And it is glorious in its superstruction; it is built up of living stones, 1 Pedro 2:4; which also are precious and elect, cemented among themselves and wrought into beauty and order by the Spirit of God.

It is also glorious in respect of its end; it is built unto the glory of God. This house is the foundation of eternal glory, as being that upon the account whereof God will for ever be glorified. It comes into the place of the whole creation at first, and doubles the revenue of glory unto God. But as unto these things more must be spoken afterwards.

Our duty is to bear in mind this honor and glory of Christ, as that whereunto he is exalted, that whereof he is every way worthy. And herein our concernment and honor doth lie. For if any one member of the mystical body being honored, all the members rejoice with it, 1 Corintios 12:26, how much more have all the members cause to rejoice in this unspeakable honor and glory of their head, whence all their honor in particular doth flow!

3. The honor and glory of all that ever were employed, or ever shall so be, in the work and service of the house of God, jointly and severally considered, is inferior, subordinate, and subservient to the glory and honor of Jesus Christ, the chief builder of the house. He is worthy of more honor than they all. He is the Son, they are servants. He is over the house, they are in it, and parts of it.

They are shepherds, but the sheep and the lambs are his. He is the ἀρχιποιμήν, the chief or prince of shepherds; all their honor is from him, and if it be not returned unto him, it is utterly lost.

Hebreos 3:4. “ For every house is builded by some man; but he that built all things is God.”

In this verse the apostle confirms and illustrates what he had before asserted and proved. Hereunto two things were necessary; for, first, whereas his whole discourse had reference unto the analogy that is between a house and its builder on the one hand, and Christ with his church on the other, seeing it lies in this, that as the builder is worthy of more honor than the house built by him, so is Christ worthy of more than the whole church or house of God which was built by him, it was therefore necessary to show that his argument had a real foundation in the things from which the parity of reason insisted on by him did arise.

This he doth in the first words, “Every house is builded by some.” Every house whatever hath its builder, between whom and the house there is that respect that he is more honorable than it. This, therefore, holds equally in an artificial house and in an analogical. The respect mentioned is alike in both.

Secondly, If that building of the house which alone would make good the apostle's inference and intention (namely, that Christ was more honorable than Moses, because he built the house, Moses was only a part of it), were such as we have described, the building of the church in all ages, who could perform it? to whom must this work belong? Why, saith he, “He who built all things is God.”

Two things are here to be inquired into;

First, What is intended by the “all things” here mentioned;

Secondly, Who is intended by “God,” who is said to build them all

For the First, τὰ πάντα, “all things,” is put for ταῦτα πάντα, “all these things,” all the things treated about; which kind of expression is frequent in the Scripture. And therefore Beza well renders the words “haec omnia,” “all these things,” the whole house, and all the persons that belong unto it, or the parts of it in all ages. And thus is τὰ πάντα constantly restrained to the subject-matter treated of.

Besides, the word κατασκευάσας, here used by the apostle, whereby he expressed before the building of the house, plainly declares that it is the same kind of building that he yet treats of, and not the absolute creation of all things, which is nowhere expressed by that word. And this is sufficient to evince what we plead for. This word is nowhere used in the Scripture to express the creation of all things, neither doth it signify to create, but to “prepare” and to “build.

” And it is often used in this business of preparing the church or the ways of the worship of God. See Mateo 11:10; Lucas 1:17; Lucas 7:27; Hebreos 9:2; Hebreos 9:6.

So that there can be no pretense of applying it to the creation of the world in this place. Again, the making of all things, or the first creation, doth not belong unto his purpose; but the mention of it would disturb the series of his discourse, and render it equivocal. There is neither reason for it in his design, nor place for it in his discourse, nor any thing in it to his purpose.

Secondly, Who is here intended by the name “God.” The words may be so understood as to signify either that God made or built all these things, or, that he who made and built all these things is God; the first sense making God the subject, the latter the predicate of the proposition. But as to our purpose they amount unto the same; for if he who made them is God, his making of them declares him so to be. And it is the Lord Christ who is intended in this expression; for,

First, If God absolutely, or God the Father, be intended, then by “the building of all things” the creation of the world is designed; so they all grant who are of that opinion: but that this is not so we have already demonstrated from the words themselves.

Secondly, The introduction of God absolutely, and his building of all things, in this place, is no way subservient unto the purpose of the apostle; for what light or evidence doth this contribute unto his principal assertion, namely, that the Lord Christ was more honorable than Moses, and that upon the account of his building the house of God, the confirmation whereof he doth in these words expressly design.

Thirdly, It is contrary to his purpose; for whereas he doth not prove the Lord Christ to be deservedly preferred above Moses, unless he manifest that by his own power he built the house of God in such a manner as Moses was not employed in, according to this interpretation of the words, he here assigns the principal building of the house unto another, even the Father, and so overthrows what he had before asserted.

This, then, is that which by these words the apostle intends to declare, namely, the ground and reason whence it is that the house was or could be in that glorious manner built by Christ, even because he is God, and so able to effect it; and by this effect of his power he is manifested so to be.

Hebreos 3:5. “ And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were [after] to be spoken; but Christ [was faithful] as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”

The apostle in these words proceedeth unto another argument to the same purpose with the former, consisting in a comparison between Christ and Moses in reference unto their relation to the house of God when built. In the building they were both faithful, Christ as the chief builder, Moses as a principal part of the house, ministerially also employed in the building of it. The house being built, they are both faithful towards it in their several relations unto it; Moses as a servant in the house of God; Christ as a Son over his own house; his own because he built it.

The Vulgar Latin reads also in the latter place, “in the house,” ἐν τῷ οἴκῳ for ἐπὶ τὸν οι῏κον, “over the house;” but corruptly, as was observed. The agreement of the original copies and the series of the apostle's discourse require, “over the house:” “a Son over the house.”

Some by αὐτοῦ would have God the Father to be intended, “over his house,” “the house of God.” But the other sense, “his own house,” is evidently intended. Having built the house, and being the Son or lord over it, it becomes his own house.

As to Moses, there are in the words,

1. His relation to the house of God, which was that of a “servant;”

2. The end of his ministry, “For a testimony of those things which were [after] to be spoken.”

In reference unto the Lord Christ,

1. His relation to the house is asserted to be that of “a son,” or lord “over the house.”

2. An implication of his faithfulness in that relation, “But Christ as a son;” that is, ‘was faithful as a son.'

3. A declaration of the state and condition of that house over which as a son he presides, with an application of the things spoken unto the faith and obedience of the Hebrews, “Whose house are we, if we hold fast,” etc.

The argument of the apostle in these words is obvious: ‘The son faithful over his own house is more glorious and honorable than a servant that is faithful in the house of his lord and master; but Christ was thus a son over the house, Moses only a servant in it.'

There is one difficulty in the terms of this argument, which must be removed before we enter upon the explication of the words in particular; and this lies in the opposition that is here made between a son and a servant, on which the stress of it doth lie. For Moses was not so a servant but that he was also a child, a son of God; and the Lord Christ was not so a son but that he was also the servant of the Father in his work, and is in the Scripture often so called, and accordingly he constantly professed that as he was sent by the Father, so he came to do his will and not his own.

Ans. First, The comparison here made is not between the persons of Christ and Moses absolutely, but with respect unto their relation unto the church or house of God in their offices. Moses was indeed a son of God by adoption (for “the adoption” belonged unto believers under the old testament, Romanos 9:4); he was so in his own person; but he was not a son in reference unto the house, but a servant by his office, and no more.

And the Lord Christ, who was the Son of God upon a more glorious account, even that of his eternal generation, is not here thence said to be a son, he is not as such here spoken of, but as one that had the rule as a son over the house.

Secondly, It is true, Christ was the servant of the Father in his work, but he was more than so also. Moses was in the house a servant, and no more. The Lord Christ was so a servant as that he was also the son, lord, and heir of all. And this, as to the equity of it, is founded originally in the dignity of his person, for he is “over all, God blessed for ever,” Romanos 9:5.

He was God and Lord by nature, a servant by condescension; and therefore made a son or lord by the Father's constitution, as our apostle declares at large, Filipenses 2:6-9. This, then, is the economy of this matter: being in himself God over all, he became by voluntary condescension, in the susception of human nature, the servant of the Father; and upon the doing of his will, he had the honor given him of being the son, head, and lord over the whole house. So that no scruple can hence arise against the force of the apostle's argument.

Two things are in general contained in the words, as they report the relation of Moses to the house of God,

1. His ministry,

2. The end of that ministry, as was observed.

1. “Moses verily was faithful as a servant in his whole house.” The office ascribed unto him is that of a servant, a servant of God and of the people; θεράπων, a “servant,” “minister,” or “officer” “in sacris,” in things belonging to religious worship. This was his place, office, dignity, and honor. And this is accompanied with a threefold amplification:

(1.) In that he was “faithful” in his service; which wherein it consisted hath been declared.

(2.) In that he was a servant in the house of God; not in the world only, and in compliance with the works of his providence (as all things serve the will of God, and wicked men, as Cyrus and Nebuchadnezzar, are called his servants), but “in his house,” in that service which is of nearest relation and of greatest concernment unto him. It is an honor to serve the will of God in any duty, but in those especially which concern his house and his worship therein.

(3.) In that he was not thus employed and thus faithful in this or that part of the house of God, in this or that service of it, but “in all his house” and all the concernments of it, Herein was he differenced from all others whom God used in the service of his house under the old testament. One was employed in one part of it, another in another; one to teach or instruct it, another to reform or restore it; one to renew a neglected ordinance, another to give a new instruction: none but he was used in the service of the whole house.

All things, for the use of all ages, until the time of reformation should come, were ordered and appointed by him. And these things greatly speak his honor and glory; although, as we shall see, they leave him incomparably inferior to the Lord Christ.

2. “For a testimony of those things which should be spoken after.” The end of the service and ministry of Moses is expressed in these words. It was to be εἰς μαρτυρίαν “for a testimony.” The word and ordinances of God are often called his “testimony,” that whereby he testifieth and witnesseth his will and pleasure unto the sons of men: עֵדוּת, “that which God testifieth.

” Some therefore think the meaning of the words to be, that Moses in his ministry revealed the testimony of God; and that these words, “Of the things that should be spoken,” are as much as ‘In and by the things that he spake,'that God would have spoken by him, wherein his testimony did consist. But this exposition of the words is perplexed, and makes a direct coincidence between the testimony and the things spoken, whereas they are distinct in the text, the one being subservient unto the other, the testimony unto the things spoken.

Others take “testimony” to be put for a witness, he that was to bear testimony; which it was the duty of Moses to be and to do. He was to be a witness unto the word of God which was given and revealed by him. And both these expositions suppose “the things spoken” to be the things spoken by Moses himself. But neither doth this seem to answer the mind of the Holy Ghost; for,

(1.) This being testimony, refers to the whole faithfulness of Moses, which was not confined or restrained unto the things that were spoken, but extended itself unto the whole service of the house wherein he was employed, as well in the building of the tabernacle and institution of ordinances as revealing the will of God in his law.

(2.) Λαληθησομένων, respects things future unto what he did in his whole ministry. This our translation rightly observes, rendering it, “The things which were to be spoken after.” And this as well the order of the words as the importance of them doth require. In his ministry he was a testimony, or by what he did in the service of the house he gave testimony. Whereunto? To the things that were afterwards to be spoken, namely, in the fullness of time, the appointed season, by the Messiah, that is, the things of the gospel. And this, indeed, was the proper end of all that Moses did or ordered in the house of God.

This is the importance of the words, and this was the true and proper end of the whole ministry of Moses, wherein his faithfulness was tried and manifested. He ordered all things by God's direction in the typical worship of the house, so as that it might be a pledge and testimony of what God would afterwards reveal and exhibit in the gospel: for “Christ is the end of the law for righteousness to every one that believeth,” Romanos 10:4.

And it was revealed unto him, as unto the other prophets, that not unto themselves, but unto us, they did minister in the revelations they made of the things testified unto them by the Spirit of Christ, which was in them, 1 Pedro 1:11-12. And whereas it is frequently said that Moses bare witness unto the Lord Christ and the gospel, he did it not so much by direct prophecies and promises of him, as by the whole constitution and ordering of the house of God and all its institutions, especially in the erection of the tabernacle and the appointment of the sacrifices annexed to it: for as the first witnessed and represented the assumption of our human nature by Christ, whereby ἐσκήνωσεν, “he tabernacled amongst us,” Juan 1:14, and therefore after the tabernacle was built, God spake only from thence, Levítico 1:1, so did the latter that great sacrifice whereby the Lamb of God took away the sins of the world.

Herein was Moses faithful. And here the apostle takes his leave of Moses, he treats not about him any more; and therefore he gives him as it were an honorable burial. He puts this glorious epitaph on his grave, “Moses, a faithful servant of the Lord in his whole house.”

Hebreos 3:6. “But Christ as a son over his own house.” The term “faithful” is here to be repeated, “Was faithful as a son over his own house.” Every word almost proves the pre-eminence asserted. He is a son, Moses a servant; he over the house, Moses in the house; he over his own house, Moses in the house of another.

In what sense the Lord Christ is said to be the son over his house hath been so fully declared in our exposition of the first chapter, that it need not here be insisted on. Absolute and supreme authority over all persons and things is intended in this expression. All persons belonging unto the house of God are at his disposal, and the institution of the whole worship of it is in his power alone. Which things, as was said, have been already spoken unto.

“Whose house are we.” Having confirmed his argument, the apostle returns, after his manner, to make application of it unto the Hebrews, and to improve it for the enforcement of his exhortation unto constancy and perseverance. And herein,

First, he makes an explanation of the metaphor which he had insisted on. ‘I have,'said he, ‘spoken these things of a house and its building; but it is the church, it is ourselves that I intend.' “Whose house are we.”

Secondly, That they might know also, in particular, whom it is that he intends, he adds a further description of them, “If we hold fast our confidence and the glorying of hope unto the end.”

“Whose house are we;” that is, believers, who worship him according unto the gospel, are so. And the apostle frequently, both in exhortations and applications of arguments and threatenings, joineth himself with the professing Hebrews, for their direction and encouragement. Now, believers are the house of Christ upon a treble account:

1. Of their persons. In them he dwells really by his Spirit. Hence are they said to be “living stones,” and on him to be built into a “holy temple,” 1 Pedro 2:5. And as such doth he dwell in them, Efesios 2:20-22Co 3:16, 2 Corintios 6:16; Juan 14:17.

2. Of their being compact together in church-order according to his institution, whereby they are built up, cemented, united, and become a house, like the tabernacle or temple of old, Efesios 4:16; Colosenses 2:19.

3. Of their joint worship performed in that order; wherein and whereby he also dwells among them, or is present with them unto the consummation of all things, Apocalipsis 21:3; Mateo 28:20.

“If we hold fast our confidence and the glorying of hope firm unto the end.”

These words may have a double sense: First, to express the condition on which the truth of the former assertion doth depend: ‘We are his house, but on this condition, that we hold fast,” etc. Secondly, to express a description of the persons who are so the house of Christ, by a limitation and distinction amongst professors, showing that in the former assertion he intends only those who hold fast their confidence firm to the end.

According unto these several interpretations the words are severally employed. Those who embrace the first sense make use of them to prove a possibility of the falling away of true believers, and that totally and finally, from Christ; for, say they, without the supposition thereof, the words are superfluous and useless. Those who cleave to the latter sense suppose the words irrefragably to confirm the certain permanency in the faith of those who are truly the house of Christ, they being such alone as whose faith hath the adjuncts of permanency and stability annexed unto it. For others, whatever they may profess, they are never truly or really the house of Christ; whence it undeniably follows that all true believers do certainly persevere unto the end.

I shall not here engage into this controversy, having handled it at large elsewhere. Only, as to the first sense contended for, I shall briefly observe, first, that the supposition urged proves not the inference intended; and, secondly, that the argument from this place is not suited unto the hypothesis of them that make use of it. For, as Paul puts himself among the number of those who are spoken of, whose faith yet none will thence contend to have been liable unto a total failure; so such conditional expressions of gospel-comminations, although they have a peculiar use and efficacy towards believers in the course of their obedience, as manifesting God's detestation of sin, and the certain connection that there is by God's eternal law between unbelief and punishment, yet they do not include any assertion that the persons of believers may at any time, all things considered, on the part of God as well as of themselves, actually fall under those penalties, as hath been at large elsewhere evinced.

Again, this argument suits not the hypothesis that it is produced in the confirmation of; for if it be the condition of the foregoing assertion, whereon the truth of it doth depend, then are none at present the house of God, but upon a supposition of their perseverance unto the end. But their opinion requires that persons may be really this house by virtue of their present faith and obedience, although they afterwards utterly fall from both, and perish for evermore.

This, then, cannot be the sense of the words according to their principles who make use of them for their ends: for they say that men may be the house of Christ although they hold not fast their confidence unto the end; which is directly to contradict the apostle, and to render his exhortation vain and useless.

The words, therefore, are a description of the persons who are the house of Christ, from a certain effect or adjunct of that faith whereby they become so to be. They are such, and only such, as “hold fast their confidence and glorying of hope firm unto the end,” whereby they are distinguished from temporary professors, who may fall away.

Two things are observable in the words; first, what it is that the apostle requires in them that are the house of Christ, namely, “confidence” and “glorying in hope;” secondly, the manner of our retaining them, we must hold them “fast” and “firm;” whereunto is subjoined the continuance of this duty, it must be “unto the end.” First, for our “confidence,” most understand by it either faith itself or a fiduciary trust in God, which is an inseparable effect of it.

This grace is much commended in the Scripture, and, they say, here intended by our apostle. A reliance they mean, resting and reposing our hearts upon God in Christ, for mercy, grace, and glory; this is our Christian confidence. And the “rejoicing of hope,” is the hope wherein we rejoice. Hope of eternal life, promised by God, purchased by Jesus Christ, and expected by believers, fills them with joy and rejoicing; as Romanos 5:5; 1 Pedro 1:8.

These things are true; but whether peculiarly intended in this place by the apostle is questionable, yea, that the words are of another importance, and require another interpretation, is manifest from them and the context. For,

First, The word παῤῥησία, translated “confidence,” although it frequently occurs in the New Testament, yet it is never used to signify that fiduciary trust in God which is an effect of faith, and wherein some have thought the nature of it to consist; for, unless where it is used adverbially to signify “openly,” “plainly,” “notoriously,” as it doth always in the Gospel of John (see Juan 18:20), it constantly denotes a freedom, liberty, and constancy of spirit, in speaking or doing any thing towards God or men.

See Hechos 2:29; Hechos 4:13; Hechos 4:29; 2 Corintios 3:12; Php 1:20; 1 Timoteo 3:13. And we have before manifested that this is the genuine and native signification of the word.

Secondly, The “confidence” here intended doth refer unto our “hope” no less than the καύχημα, or “rejoicing,” that followeth. The words are not rightly distinguished when “confidence” is placed distinctly as one thing by itself, and “rejoicing” only is joined with “hope.” And this is evident from the construction of the words; for βεβαίαν, “firm,” agrees not immediately with ἐλπίδος, “of hope,” which is of another case, nor with

καύχημα, “rejoicing,” which is of another gender; but with παῤῥησίαν it agrees in both, and is regulated thereby, which it could not be unless

“confidence” were joined with “hope” also, “confidence of hope.”

Thirdly, Not our hope itself, but the καύχημα, “glorying,” or “rejoicing” in it and of it is intended by the apostle; and therefore no more is our faith in the former expression.

The genuine sense, then, of these words will best appear from the consideration of the state and condition of the Hebrews, and what it is that the apostle invites and encourageth them unto. This condition, as hath been frequently declared, was a condition of persecution, and danger of backsliding thereon. How, then, are men at such a season usually prevailed upon sinfully to fail and miscarry in their profession? It is not at first by parting directly and openly with faith and hope, but by failing in the fruits of them, and the duties which they require.

Now, of that hope which we have concerning a blessed immortality and glory by Jesus Christ, there are two proper effects or duties, or it requires two things of us: First, A free, bold, and open profession of that truth which our hope is built upon, and that against all dangers and oppositions; for we know that this hope will never make us ashamed, Romanos 5:5.

This is the παῤῥησία τῆς ἐλπίδος here mentioned; a confident, open, profession of our hope. This we are exhorted unto, 1 Pedro 3:15,

“Be ready always to give an answer to every man that asketh you a reason of the hope that is in you.”

This ἐποιμασία πρὸς ἀπολογίαν, this promptitude and alacrity in apologizing, avowing, defending, pleading for the grounds of our hope, is the παῤῥησία, the “confidence,” or rather “liberty” and “boldness” of profession here intended. Secondly, An open opposing of our hope, or that which is hoped for, unto all difficulties, dangers, and persecutions, with a holy boasting, glorying, or rejoicing in our lot and portion, because the foundation of our hope is sure, and the things we hope for are precious and excellent, and that to the contempt of every thing that riseth against them, is also required of us.

This is the καυχημα τῆς ἐλπίδος intended. In these things men are apt to fail in temptations and persecutions; and when any do so faint as that they take off from the confidence of their profession, and when they cannot with joy and satisfaction oppose the foundation and end of their hope unto these dangers, they are near unto backsliding. And these things also are inseparable from that faith whereby we are made the house of Christ; for although they may be intercepted in their acts for a season, by the power of some vigorous temptation, as they were in Peter, yet radically and habitually they are inseparable from faith itself, Romanos 10:10.

These, therefore, are the things which the apostle intends in these words; and by showing them to be indispensable qualifications in them who are the house of Christ, he tacitly persuades the Hebrews to look after and to secure them in themselves, unto the end of his general exhortation before laid down.

In the last place, the apostle declareth the manner how these things are to be secured: “If we hold fast our confidence firm unto the end.” The duty itself, relating unto the manner of our retaining these things, is to “hold them fast;” the state of them, wherein they are to be retained, is “firm” or “steadfast;” and their duration in that estate is “to the end.”

The First is expressed by the word κατάσχωμεν, which signifies a careful, powerful holding any thing to it against opposition. Κατέχειν τὸ πλῆθος, is effectually to retain the multitude in obedience when in danger of sedition. And κατέχειν, to hold, retain, or keep a place with a guard; as in Latin, “Oppidum praesidio tenere.” Two things, therefore, are represented in this word.

First, That great opposition will arise against this duty, against our firmitude and constancy in profession. Secondly, That great care, diligence, and endeavor are to be used in this matter, or we shall fail and miscarry in it. Because of the opposition that is made against them, because of the violence that will be used to wrest them from us, unless we hold them fast, that is, retain them with care, diligence, and watchfulness, we shall lose them or be deprived of them.

Secondly, They are to be kept “firm.” The meaning of this word the apostle explaineth, Hebreos 10:23, “Let us hold fast the profession of our faith without wavering;” βεβαίαν, that is, ἀκλινῆ, without declining from it or shaking in it. It is not enough that we keep and retain, yea, hold fast our profession; but we must keep it up against that uncertainty and fluctuating of mind which are apt to invade and possess unstable persons in a time of trial.

Thirdly, Herein must we continue “unto the end;” that is, whilst we live in this world, not for the present season only, but in all future occurrences, until we come unto the end of our faith, or the end of our lives and the salvation of our souls, The observations from these verses ensue:

II. The building of the church is so great and glorious a work as that it could not be effected by any but he who was God. “He that built all things is God.” To him is it ascribed, Hechos 20:28; 1 Juan 3:16. And it requires God to be the builder of it,

First, For the wisdom of its contrivance. When God appointed Bezaleel to the work of building the tabernacle, he says, that he had “filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge,”

Éxodo 31:3; and none were to be employed in the work with him but such as were “wise-hearted,” and into whom God had put wisdom, Éxodo 31:6. And yet this was but for the building of an earthly tabernacle, and that not to contrive it, but only to make and erect it according to a pattern which God himself did frame.

This they could not do until they were filled with the Spirit of God in wisdom. What, then, must needs be required unto the contrivance of this glorious, mysterious, spiritual, heavenly house of God? Nothing could effect it but infinite wisdom. Yea, “the manifold wisdom of God” was in it, Efesios 3:10; “all the treasures of his wisdom and knowledge,” Colosenses 2:3.

In this infinite wisdom of God was the mysterious contrivance of this building hid from the foundation of the world, Efesios 3:9; and its breaking forth from thence in the revelation of it made in the gospel was accompanied with so much glory that the angels of heaven did earnestly desire to bow down and look into it, 1 Pedro 1:12.

We have a very dark view of the glories of this building; and where it is mystically represented unto us, as Isaías 60, Ezekiel 40-48, Revelations 21:22, we may rather admire at it than comprehend its excellency. But when we shall come to see how the foundation of it was laid, at which all the sons of God shouted for joy; how, by the strange and wonderful working of the Spirit of grace, all the stones designed from eternity for the building of this house were quickened and made living in all ages and generations; and how they are, from the beginning of the world unto the end of it, fitly framed together to be a temple unto the Lord; and what is the glory of God's inhabitation therein, we shall be satisfied that divine wisdom was required thereunto.

Secondly, For the power of its erection. It is the effect of divine power; and that whether we respect the opposition that is made unto it, or the preparing and fitting of the work itself. Those angels who left their first habitation had drawn all the whole creation into a conspiracy against the building of this house of God. Not a person was to be used therein but was engaged in an enmity against this work.

And who shall prevail against this opposition? Nothing but divine power could scatter this combination of principalities and powers, and defeat the engagement of the world and the gates of hell against this design. Again, for the work itself; the sins of men were to be expiated, atonement for them was to be made, a price of redemption to be paid; dead sinners were to be quickened, blind eyes to be opened, persons of all sorts to be regenerated; ordinances and institutions of worship for beauty and glory to be erected; supplies of the Spirit at all times, and all ages and places, for its increase in grace and holiness, were to be granted, with other things innumerable; which nothing but divine power could effect.

Consider but this one thing, whereas all the parts of this house are subject to dissolution, the persons whereof it consists do and must all die, he that builds this house must be able to raise them all from the dead, or else his whole work about the house itself is lost, Now, who can do this but he that is God? They who think this is the work of a mere man, know nothing of it; indeed, nothing of God, of themselves, of the Spirit of God, of faith, grace, redemption, or reality of the gospel as they ought.

It is but a little dark view I can take of the wisdom and power that are laid out in this work, and yet I am not more satisfied that there is a God in heaven than I am that he that built this thing is God. And herein also may we see whence it is that this building goes on notwithstanding all the opposition that is made unto it. Take any one single believer, from the foundation of the world, and consider the opposition that is made, by sin, Satan, and the world, in temptations and persecutions, unto his interest in this house of God, and doth it not appear marvellous that he is so preserved, that he is delivered? How hath it been in this matter with our own souls, if we belong unto this house? That we should be “called out of darkness into marvellous light;” that we should be preserved hitherto, notwithstanding our weakness, faintings, infirmities, falls, sins, etc.

, is there not some secret, hidden power that effectually, in ways unknown to us, unperceived by us, puts forth itself in our behalf? Take any particular church in any age, and consider the persons of whom it is composed; commonly the poor, the weak, the foolish in and of the world, are the matter of it. The entanglements and perplexities that it meets withal from the remainders of its own darkness and unbelief, with the reproach and persecution which for the most part it meets withal in the world, seem enough to root it up, or to overwhelm it every moment, yet it abides firm and stable.

Or consider the whole church, with all the individual persons belonging thereunto, and that in all ages, throughout all generations, and think what it requires for its preservation in its inward and outward condition. Divine power shineth forth in all these things. Not one stone of this building is lost or cast to the ground, much less shall ever the whole fabric of it be prevailed against.

III. The greatest and most honorable of the sons of men that are employed in the work of God in his house are but servants, and parts of the house itself: Hebreos 3:5, “Moses verily as a servant.”

Moses himself, the great lawgiver, was but a servant. And if he were no more, certainly none that followed him under the old testament, being all inferior unto him (seeing there arose not a prophet in Israel like unto him, Deuteronomio 34:10), were in any other condition. So did the principal builders of the church under the new testament declare concerning themselves.

“Servants of Jesus Christ,” was their only title of honor; and they professed themselves to be servants of the church for Christ's sake, 2 Corintios 4:5. And on that ground did they disclaim all dominion over the faith or worship of the church, as being only “helpers of their joy,” 2 Corintios 1:24; “not lords over the Lord's heritage, but ensamples to the flock,” 1 Pedro 5:3; all according to the charge laid upon them by their Lord and Master, Mateo 20:25-27. And this appears,

First, Because no man hath any thing to do in this house but by virtue of commission from him who is the only Lord and Ruler of it. This bespeaks them servants. They are all taken up in the marketplace from amongst the number of common men by the Lord of the vineyard, and sent into it by him. Neither are they sent to rest or sleep there, nor to eat the grapes and fill themselves, much less to tread down and spoil the vines; but to work and labor until the evening, when they shall receive their wages.

All things plainly prove them servants; and their commission is recorded, Mateo 28:18-20, which ought carefully to be attended unto.

Secondly, It is required of them, as servants, to observe and obey the commands of their Lord; and nothing else are they to do, have they to do in his house. It is required of them that they be faithful; and their faithfulness consists in their dispensation of the mysteries of Christ, 1 Corintios 4:1-2.

Moses himself, who received such a testimony unto his faithfulness from God, did nothing but what he commanded him, made nothing but according to the pattern showed him in the mount. Nor were the builders under the new testament to teach the church to do or observe any thing in the house of God but what the Lord Christ commanded them, Mateo 28:20.

This is the duty of a faithful servant, and not to pretend his own power and authority to ordain things in the house, for its worship and sacred use, not appointed by his Lord and Master. There is a strange spiritual fascination in this matter, or men could not at the same time profess themselves to be servants, and yet not think that their whole duty consists in doing the will of their Lord, but also in giving out commands of their own to be observed. This is the work of lords, and not of servants. And if it be not forbidden them by Christ, I know not what is.

Thirdly, As servants they are accountable. They must give an account of all that they do in the house of their Lord. This their Master often and solemnly warns them of. See Mateo 24:45-51; Lucas 12:42-48.

An account he will have of the talents committed to them, of their own gifts, and of the persons or souls committed to their charge, his sheep; an account of their labor, pains, diligence, and readiness to do and suffer according to his mind and will. An account they must give, Hebreos 13:17, and that unto the chief Shepherd when he comes, 1 Pedro 5:4.

It is to be feared that this is not much in some men's thoughts, who yet are greatly concerned in it. They count their profits, advantages, preferments, wealth; but of the account they are to make at the last day they seem to make no great reckoning. But what do such men think? Are they lords, or servants? Have they a Master, or have they not? Are they to do their own wills, or the will of another? Do they fight uncertainly and beat the air, or have they some certain scope and aim before them? If they have, what can it be but how they may give up their account with joy? joy, if not in the safety of all their flocks, through the sinful neglect and miscarriages of any of them, yet in their own faithfulness, and the testimony of their consciences thereunto.

Fourthly, As servants they shall have their reward, every one his penny, that which he hath labored for; for although they are but servants, yet they serve a good, just, great, and gracious Lord, who will not forget their labor, but give unto them a crown at his appearance, 1 Pedro 5:4.

See hence the boldness of the “Man of sin” and his accomplices, whose description we have exactly, Mateo 24:48-49, an “evil servant, who says in his heart that his Lord delayeth his coming, and so smites his fellow-servants, and eats and drinks with the drunken.” He pretends, indeed, to be a SERVANT OF SERVANTS, but under that specious title and show of voluntary humility takes upon him to be an absolute lord over the house of God.

There are but two sorts of dominion; first, that which is internal and spiritual, over the faith, souls, and consciences of men; and then that which is external, over their bodies and estates: and both of these doth he, this SERVANT OF SERVANTS, usurp in the house of God; and thereby sits in it, making ostentation of himself to be God. And two ways there are whereby supreme dominion in and about things sacred may be exercised; one by making laws, ordinances, and institutions, religious or divine; the other by corporeal punishments and corrections of them who observe them not: and both these doth he exercise.

What the Lord Christ commandeth to be observed in his church, he observeth not, nor suffereth those to do so who would; and what he hath not appointed or commanded, in instances innumerable he enjoineth to be observed. A wicked and evil servant, whose Lord in due time will call him to an account! Is this to be a servant, or a tyrant?

Others also would do well to ponder the account they are to make. And well is it with them, happy is their condition, whose greatest joy in this world, on solid grounds, is that they are in this work accountable servants.

IV. The great end of all Mosaical institutions was to represent or prefigure and give testimony unto the grace of the gospel by Jesus Christ. To this end was Moses faithful in the house of God, namely, to give testimony unto those things which were afterwards to be spoken. The demonstration of this principle is the main scope of this epistle so far as it is doctrinal, and the consideration of it will occur unto us in so many instances as that we shall not need here to insist on the general assertion.

V. It is an eminent privilege to be the house of Christ, or a part of that house: “Whose house are we.”

This the apostle minds the Hebrews of, that a sense of their privilege therein and advantage thereby might prevail with them unto the duties which he presseth them unto. And it is thus an advantage, First, Because this house is God's building: 1 Corintios 3:9, “Ye are God's building;” a house that he built, and that in an admirable manner.

The tabernacle of old was thus far of God's building that it was built by his appointment, and that according to the pattern that he gave of it unto Moses. But this building is far more glorious: Hebreos 9:11, “A great and perfect tabernacle, not made with hands; that is to say, not of this building.”

Again; it is so of God's building that none is employed in a way of authority for the carrying of it on but the Lord Christ alone, the Son and Lord over his own house. And he takes it upon himself: Mateo 16:18, “I will build my church.” But it may be objected, ‘That it is thus also with the whole world.

It is the building of God, and was built by the Son, the eternal Word, by whom all things were made, and “without whom was not any thing made that was made,” Juan 1:2-3. Yea, it was built to be Θεοῦ οἰκητήριον, a habitation for the divine glory, in the providential manifestations of it.'I answer, All this is true.

It is so, and is therefore excellent, and wonderfully sets out the glory of God, as hath been declared in the foregoing chapter. But yet this house whereof we speak on many accounts excelleth the whole fabric of heaven and earth; for,

First, It is not barely a house, but it is a sacred house, a temple, not an ordinary, but a holy, a dedicated dwelling-place. “Ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord,” Efesios 2:20-21.

This is God's mansion, when all other things of the world are let out to farm unto the sons of men. They are cottages for flesh and blood to dwell in; this is God's place of constant and special residence. Secondly, It is a special kind of temple; not like that built of old by Solomon, of stones, cedar wood, silver, and gold, but it is a spiritual house, 1 Pedro 2:5, made up of living stones in a strange and wonderful manner, a temple not subject to decay, but such as grows continually in every stone that is laid in it, and in the daily new addition of living stones unto it. And although these stones are continually removed, some from the lower rooms in this house in grace, to the higher storeys in glory, yet not one stone of it is, or shall be, lost for ever.

Thirdly, The maimer of God's habitation in this house is peculiar also. He dwelt, indeed, in the tabernacle and temple of old, but how? By sacrifices, carnal ordinances, and some outward appearances of glory. In this house he dwells by his Spirit: “Ye are builded together for an habitation of God through the Spirit,” Efesios 2:22; and, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” 1 Corintios 3:16. Unspeakable, therefore, is this privilege; and so are the advantages which depend thereon.

VI. The greatness of this privilege requires an answerableness of duty. Because we are this house of God, it becometh us to “hold fast our confidence unto the end.” This is particularly expressed; but the reason is the same unto many other duties which on the account of our being the house of God are incumbent on us; as,

1. Universal holiness, Salmo 93:5.

2. Especial purity of soul and body, becoming a habitation of the Holy Spirit, 1Co 3:16-17; 1 Corintios 6:19-20.

3. Endeavors to fill up the place, state, condition, and relation that we hold unto the house, for the good of the whole, Colosenses 2:19; Efesios 4:15-16. For besides the general interest which all believers have in this house, which is equal in and unto them all, every one hath his especial place and order in this building.

(1.) In the peculiar season, age, or generation wherein our service in this house is expected; and these require several duties, suited unto the light, enjoyments, and trials, of the whole in them:

(2.) In the especial places or offices that any hold in this house:

(3.) In the respect that is to be had unto the particular or especial assembly of this house whereunto any living stone doth belong:

(4.) With respect unto advantages that any are intrusted withal, for the increase or edification of the house in faith and love; all which call for the discharge of many especial duties.

VII. In times of trial and persecution, freedom, boldness, and constancy in profession, are a good evidence unto ourselves that we are living stones in the house of God, and duties acceptable unto him.

“Hold fast,” saith the apostle, “your παῤῥησίαν,” ‘your free, bold profession of the gospel, and your exultation in the hope of the great promises of it which are in it given unto you.'This duty God hath set a singular mark upon, as that which he indispensably requireth and that whereby he is peculiarly glorified. A blessed instance we have hereof in the three companions of Daniel.

They beheld on the one side, “vultum instantis tyranni,” “the form of whose visage was changed with fury,” “furiis accensus, et ira terribilis;” on the other, a flaming, consuming furnace of fire, that they were instantly to be cast into if they let not go their profession. But behold their παῤῥησίαν, their “boldness” and “confidence” in their profession: Daniel 3:16-18, “They answered and said unto the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.

If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.” They do not ask a moment's space to deliberate in this matter. And a blessed end they had of their confidence. So Basil answered Julian, when he would have given him space to consult.

“Do,” said he, “what you intend, for I will be the same to- morrow that I am this day.” This is readiness and alacrity to witness a good confession with boldness. So it is observed of Peter and John, Hechos 4:13. The Jews were astonished, observing their παῤῥησίαν (the word in the text, which we there translate “boldness”), that is, their readiness and promptitude of mind and speech, in their confession of the name of Christ, when they were in prison and under the power of their adversaries.

Hence also they that fail in this duty are termed δείλοι “fearful ones,” and are in the first rank of them who are excluded out of the new Jerusalem, Apocalipsis 21:8. Peter, indeed, instructs us to be “ready always to give an answer to every man that asketh us a reason of the hope that is in us, μετὰ φόβου,” “with fear,” 1 Pedro 3:15; that is, with reverence unto God and the sacredness of those things wherein his name is concerned.

But we must not do it μετὰ δειλίας with “a pusillanimous fear,” a fear of men, or respect unto what from them may befall us for our profession. These δειλοί, “fearful ones,” are those “meticulosi” which shake and tremble at the report of danger; so that when persecution ariseth, straightway they are offended, and give over their profession.

And in our discharge of this duty is the glory of God greatly concerned. The revenue of glory which God hath from any in this world ariseth principally, if not solely, from that profession which they make of the gospel and of their faith in the promises thereof. Hereby do they testify unto his authority, goodness, wisdom, grace, and faithfulness. Other way of giving glory unto God we have not, but by bearing witness unto his excellencies; that is, glorifying him as God.

Now, when persecution and trouble arise about these things, a trial is made whether we indeed believe and put our trust in what we profess of God, and whether we value his promises above all present things whatever. And hereby is our heavenly Father glorified. This, therefore, is a singular privilege when it is given to believers, Filipenses 1:29.

Again; by this means the souls of the saints have a trial and experiment of their own grace, of what sort it is; as Abraham had of his own faith and obedience in the great experiment which God gave him of it by his command for the sacrificing of Isaac. Tried graces are exceeding precious, 1 Pedro 1:6-7, and are evidences that those in whom they are do belong to the house of God.

There are other observations, which the words tender unto us, that shall only be named.

VIII. Interest in the gospel gives sufficient cause of confidence and rejoicing in every condition. “Hold fast the rejoicing of your hope.” The riches of it are invaluable, eternal, peculiar, such as outbalance all earthly things, satisfactory to the soul, ending in endless glory; and he that is duly interested in them cannot but have abundant cause of “joy unspeakable” at all times.

IX. So many and great are the interveniences and temptations that lie in the way of profession, so great is the number of them that decay in it, or apostatize from it, that as unto the glory of God, and the principal [discovery] of its truth and sincerity, it is to be taken from its permanency unto the end: “Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”