was the "bringing of us unto God," into his love and favour here, and the eternal enjoyment of him hereafter. All these things, I say, doth the Scripture insist frequently and largely upon, to set forth the excellency of the love of Christ, to render it admirable and amiable unto us. And these things should we lay up in our hearts, and continually ponder them, that we may give due acceptance and entertainment to this wonderful love of the Son of God.

The apostle having thus asserted in general the sacerdotal office of Christ, and the sacrifice that he offered, with the end of it, because that could not be done without the greatest dejection, humiliation, and abasement of the Son, that we may not conceive that he was left in, or doth yet abide under, the same condition, adds the blessed event and consequent of his great work and undertaking: ̓Εκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς·—“ He sat down on the right hand of the Majesty on high."

These words we have already opened, as to their sense and importance. The design and meaning of the Holy Ghost in them is nextly to be considered. The things to be inquired after to this end are,—first, The scope of the apostle in these words; secondly, The manner of his expressing his intendment, and the particulars therein intended; thirdly, What he referred unto in the Mosaical economy, whereby he strengthened the argument which he had in hand.

Two things the apostle in general designs in these words:

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

2. The blessed and glorious condition of the Lord Jesus after his humiliation is expressed in these words. His Spirit did of old signify both his "sufferings" and the "glory that should follow," 1 Pet. i. 11; as himself interpreted the Scriptures unto his disciples, Luke xxiv. 26. And this, upon the close of his work, he requested, as due unto him upon compact and promise, John xvii. 5. These are the things in general designed by the apostle in these words.

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

Some contend that the left hand of old was most honourable; so

that the placing of Christ at the right hand of God, as it denotes his honour and glory, so also an inferiority unto the Father. To this purpose they produce some sayings out of some ancient writers among the heathen, giving the preference of place or dignity unto the left hand: and these sayings are made use of by the Romanists to answer an objection of very little moment against Peter's supremacy, taken from some ancient episcopal seals, whereon the figure of Paul was placed on the right hand of that of Peter. But this conjecture may be easily disproved by testimonies innumerable out of approved authors among the Gentiles; and in Scripture the right hand doth constantly denote dignity and pre-eminence. The instance of Jacob's blessing Joseph's children testifies also the constant usage of those ancient times, from the intimation of nature itself, Gen. xlviii. 17-19; and the disposal of the sheep and goats at the last day to the right hand and left gives the privilege to the former. So Basil: 'Η δεξιά χώρα δηλοῖ τὸ τῆς ἀξίας ὁμότιμον—“ The right hand place denoteth a quality of dignity." And Chrysostom: Εἰ γὰρ ἐλάττωσιν ἤθελε δηλῶσαι οὐκ ἄν εἶπεν ἐκ δεξιῶν ἀλλ ̓ ἐξ ἀρι σrspãr—“ If he would have signified any lessening or diminution, he would not have said, 'Sit on my right hand,' but on my left." So that it is honour and glory which is signified by this expression, and that only.

Some, granting the right hand to denote the most honourable place, inquire whether this be spoken in reference unto God the Father himself, or unto others that do or may be supposed to sit on his left hand. For the first sense contends Maldonate on Matt. xvi. 19; for saith he, "Though it be impossible that the Son in absolute or essential glory should be preferred before or above the Father, yet as to his immediate rule over the church he may more show forth his power and glory in the rule and government of all things." Others contend that it is spoken with respect unto others sitting at the left hand, above which this is preferred. But this whole inquiry is both curious and groundless: for, 1. Though sitting at the right hand be a token of great glory and dignity, yet, as the apostle speaks in this very case, "it is manifest that He is excepted who put all things under him," 1 Cor. xv. 27,-he who thus exalted him over all at his right hand is excepted; and, 2. Here is no comparison at all, or regard to sitting on the left hand, nor is there so wherever that expression is used, but only the glory of Christ the mediator is absolutely declared.

And this may be cleared by other instances. Solomon placed his mother when she came unto him on his right hand, a token of exceeding honour; but he himself sat down on the throne of the kingdom, 1 Kings ii. 19. The church is said to be at the right hand of Christ, Ps. xlv. 9; which, as it prefers her above all others,

so it takes not off her subjection unto Christ. Nero, in Suetonius, when Tiridates, king of Armenia, came to Rome, placed him for his honour on his right hand, himself sitting on the throne of rule. And where three sit together, the middle seat is the place of chiefest honour. Hence Cato in Africa, when Juba would have placed himself in the midst between him and Scipio, removed himself to the left hand of Scipio, that Juba might not have the place of pre-eminence above Roman magistrates.

It is not unlikely but that there may be an allusion in this expression unto the Sanhedrin, the highest court of judicature among

אב בית דין or אב דין the Jews. He who presided in it was called

"The father of judgment," or, "Father of the house of judgment,” and sat at the right hand of the ", or "prince" of the Sanhedrin, next unto him unto whom belonged the execution of the sentence of the court. Of this ab din mention is made in the Targum, Cant. vii. 4, 77 ¡N77 No n' a;—“ The father of the house of judgment, who judgeth thy judgments;" agreeable to that, "The Father judgeth no man, but hath committed all judgment unto the Son."

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The whole expression, then, is plainly metaphorical, and taken from what is or was in use amongst men, and thence translated to signify the state and condition of Christ in heaven. And this is that which the apostle in general intimates in these words, that as the greatest honour that can be done unto any one among the sons of men is for the chief ruler to set him next himself on his right hand, so is the Son, as mediator, made partaker of the greatest glory that God hath to bestow in heaven. It is not, then, the essential, eternal glory of the Son of God, that he hath equally with the Father, which in these words is expressed, and whereof the apostle had spoken before, but that glory and honour which is bestowed on him by the Father, after and upon the sacrifice of himself for the expiation of sin. So, then, the right hand of God is not here taken absolutely, as in other places, for the power and strength of God; but with the adjunct of sitting at it, it shadows out a place and eminency of glory, as he is considered on his throne of majesty; and therefore it is here termed "the right hand of majesty," and not of omnipotency or power.

In particular, two things are intended in this expression:

1. The security of Christ from all his adversaries and all sufferings for the future. The Jews knew what he suffered from God and man. Hereof he lets them know what was the reason,-it was for the purging of our sins; and moreover declares that now he is everlastingly secured from all opposition, for where he is, thither his adversaries cannot come, as John vii. 34. He is above their reach, beyond their power,-secure in the throne and presence of God. Thus the fruit of the church, being secured from the rage and per

secution of Satan, is

throne," Rev. xii. 5.

said to be "caught up unto God, and to his Hence though men do and will continue their malice and wrath against the Lord Christ to the end of the world, as though they would crucify him afresh, yet he dies no more, being secure out of their reach at the right hand of God.

2. His majesty and glory inexpressible;-all that can be given of God in heaven. God on his throne is God in the full manifestation of his own majesty and glory; on his right hand sits the Mediator, yea, so as that he also is "in the midst of the throne," Rev. v. 6. How little can our weak understandings apprehend of this majesty! See Phil. ii. 9; Matt. xx. 21; Rom. viii. 34; Col. iii. 1; Eph. i. 20.

These are the things which the apostle sets forth in this expression. And they are plainly intimated in the context of the psalm from whence the words are taken, Ps. cx. So that it is not his rule and authority, but his safety, majesty, and glory, which accompany them, that are here intended.

Thirdly, We are to inquire what it was that the apostle had respect unto, in this ascription of glory and majesty unto Christ, in the old church-state of the Jews, and so what it is that he preferreth him above.

It is thought by many that the apostle in these words exalteth Christ above David, the chiefest king among the Jews. Of him it is said that God would make him his "first-born, higher than the kings of the earth," Ps. lxxxix. 27. His throne was high on the earth, and his glory above that of all the kings about him; but for the Lord Christ, he is incomparably exalted above him also, in that he is sat down at the right hand of the Majesty on high. But, as was said, these words denote not the rule, power, or authority of Christ, typed by the kingdom of David, but his glory and majesty, represented by the magnificent throne of Solomon. Besides, he is not treating of the kingly power of Christ, but of his sacerdotal office, and the glory that ensued upon the discharge thereof.

That, therefore, which in these words the apostle seems to have had respect unto was the high priest's entrance into the holy place, after his offering of the solemn anniversary sacrifice of expiation. Then alone was he admitted into that holy place, or heaven below, where was the solemn representation of the presence of God,-his throne and his glory. And what did he there? He stood with all humility and lowly reverence ministering before the Lord, whose presence was there represented. He did not go and sit down between the cherubim, but worshipping at the footstool of the Lord, he departed. It is not, saith the apostle, so with Christ; but as his sacrifice was infinitely more excellent and effectual than Aaron's, so upon the offering of it he entered into the holy place, or heaven

itself above, and into the real, glorious presence of God, not to minister in humility, but to a participation of the throne of majesty and glory. He is a king and priest upon his throne, Zech. vi. 13.

Thus the apostle shuts up his general proposition of the whole matter, which he intends further to dilate and treat upon. In this description of the person and offices of the Messiah he coucheth the springs of all his ensuing arguments, and from thence enforceth the exhortation which we have observed him constantly to pursue. And we also may hence observe:—

I. That there is nothing more vain, foolish, and fruitless, than the opposition which Satan and his agents yet make unto the Lord Christ and his kingdom. Can they ascend into heaven? Can they pluck the Lord Christ from the throne of God? A little time will manifest this madness, and that unto eternity.

II. That the service of the Lord Christ is both safe and honourable. He is, as a good, so a glorious master, one that sits at the right hand of God.

III. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards.

unto us.

VERSE 4.

The design of the apostle, as we have now often showed, is to evince the necessity of abiding in the doctrine of the gospel, from the excellency of the person by whom it pleased God to reveal it This he hath done already in general, in that description which he hath given us of his person, power, works, offices, and glory; whereby he hath made it evident that no creature whom God was pleased at any time to make use of in the revelation of his will, or the institution of his worship, was any way to be compared with him. Having proceeded thus far in general, he descends now to the consideration of particular instances, in all those whom God employed in the ministration of the law and constitution of Mosaical worship; and takes occasion from them all to set forth the dignity and incomparable excellencies of the Lord Christ, whom in all things he exalts.

First, then, he treateth concerning angels, as those who were the most glorious creatures, employed in the giving of the law. The Hebrews owned, yea, pleaded this in their own defence, that besides the mediation of Moses, God used the ministry of angels in the giving of the law, and in other occasional instructions of their forefathers. Some of them contend that the last of the prophets was personally an angel, as the signification of his name imports. Holy Stephen, upbraiding them with their abuse and contempt of their greatest privileges, tells them that they "received the law by the disposition" ("ordering," or "ministry") "of angels," Acts vii. 53.