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peareth by that Prophet; The Lord whom ye Jeek fhall fuddenly come to his Temple, even the messenger of the Covenant, whom ye delight in.

Now this Notation, as it is the interpretation of Adon, fignifieth immediately and properly dominion implying a right of poffeffion, and power of difpofing. Which doth not only agree with that other notion of Jeho vah, but prefuppofes it, as following and flowing from it. For he who alone hath a being or exiftence of himself, and thereby is the fountain of all things befide himself, must be acknowledged to have full power and dominion over all: becaufe every thing muft neceffarily belong to him frotti whom it hath received what it is. Wherefore being Chrift is the Lord, as that title is taken for Jehovah, the name of God, expreffing the neceffary exiftence and independence of his fingle Being, and confequently the dependency of all others upon him; it followeth, that he be acknowledged alfo the Lord, as that name expreffeth Adon, fignifying power authoritative and proper dominion. Thus having explained the Notation of the word Lord, which we propounded as the first part of our expofition; we come next to the fecond, which is, to declare the nature of this Dominion, and to fhew how and in what refpect Chrift is the Lord.

Now for the full and exact understanding of the Dominion feated or invefted in Christ as the Lord, it will be neceffary to diftinguifh it according to that diverfity which the Scriptures reprefent unto us. As therefore we have obferved two Natures united in his Perfon, fo must we alfo confider two kinds of Dominion belonging refpectively to thofe natures; one inherent in his Divinity, the other beftowed upon his Humanity; one, as he is the Lord. the Maker of all things, the other as he is made Lord of all things.

For the First, we are affured that the Word was God, that by the fame John t. 1, 3: Word all things were made, and without him was not any thing made that was made; we muft acknowledge, that whofoever is the Creator of all things must have a direct Dominion over all, as belonging to the poffeffion of the Creator, who made all things. Therefore the Word, that is, Chrift as God, hath the fupreme and univerfal Dominion of the World. Which was well expreffed by that famous confeffion of no longer doubting, but believing Thomas, my Lord and my God.

John 20. 28.

For the Second, it is alfo certain that there was fome kind of Lordflip given or beftowed on Chrift, whofe very Unction proves no less than an imparted Dominion; as S. Peter tells us, that he was made both Lord and Acts 2. 36. Christ. What David fpake of man, the Apoftle hath applied peculiarly unto him, Thou crownedft him with glory and honour, and didft fet him over the Heb. 2.7, 8. works of thy hands: Thou haft put all things in fubjection under his feet.

Now a dominion thus imparted, given, derived, or bestowed, cannot be that which belongeth unto God as God, founded in the Divine Nature, becaufe whatfoever is fuch is abfolute and independent. Wherefore this Lordfhip thus imparted or acquired appertaineth to the humane nature, and befongeth to our Saviour as the Son of man. The right of Judicature is part of this Power; and Chrift himself hath told us, that the Father bath given John 5. 27. him authority to execute judgment, because he is the Son of man; and by virtue of this delegated authority, the Son of man fhall come in the glory of Mar. 16. 29. his Father with his Angels, and reward every man according to his works. Part of the fame Dominion is the power of forgiving fins; as pardoning, no lefs than punishing, is a branch of the fupreme Magiftracy: and Chrift did therefore fay to the fick of the Palfie, thy fins be forgiven thee, Mat. 9.2, 6. that we might know that the Son of man had power on earth to forgive fins. Another branch of that power is the alteration of the Law, there being the fame authority required to abrogate or alter, which is to make a Law and Chrift afferted himself to be greater than the Temple, Mat. 12. 6,8.

fhewing

fhewing that the Son of man was Lord even of the Sabbath-day. This Dominion thus given unto Chrift in his human nature was a direct and plenary power over all things, but was not actually given him at once, but part while he lived on earth, part after his death and refurrection. For though John 13.3. it be true that Jefus knew, before his death, that the Father had given all things into his hands: yet it is obfervable that in the fame place it is written, that he likewise knew that he was come from God, and went to God: and part of that power he received when he came from God, with part he was invested when he went to God; the firft to enable him, the fecond, not only fo, but also to reward him. For to this end Chrift both died, rofe, and revived, that he might be Lord both of the dead and living. AfMat. 28. 18. ter his Refurrection he said to his Difciples, All power is given unto me Pfal. 110.7. in heaven and in earth. He drunk of the brook in the way, therefore he Phil. 2. 8,9, hath lift up his head. Because he humbled himself, and became obedient

Rom. 14.9.

10, II.

Eph. 1. 20,

21, 22.

Pfal. 110. 1.

1 Cor. 15.25.

unto death, even the death of the cross: Therefore God hath alfo highly exalted him, and given him a name which is above every name; That at the name of Jefus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confefs that Jefus Chrift is Lord, to the glory of God the Father. Thus for and after his death he was inftated in a full power and dominion over all things, even as the Son of man, but exalted by the Father, who raised him from the dead, and fet him at his right hand in the heavenly places, far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be head over all things to

the Church.

Now as all the power given unto Chrift as man hath not the fame beginning in refpect of the use or poffeffion; fo neither, when begun, fhall it all have the fame duration. For part of it being merely OEconomical, aiming at a certain end, fhall then ceafe and determinate, when that end for which 'twas given fhall be accomplished: part, being either due upon the union of the human nature with the divine, or upon covenant, as a reward for the fufferings endured in that nature, must be coæval with that union and that nature which fo fuffered, and confequently must be eternal.

Of the first part of this dominion did David speak, when by the spirit of Prophecy he called his Son his Lord; The Lord faid unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool: where the continuation of Chrift's Dominion over his enemies is promised to be prolonged until their final and total fubjection. For he must reign till he hath put all things under his feet. And as we are fure of the continuation of that Kingdom till that time, fo are we affured of the refignation at that time. For when 1 Cor. 15. 24, he shall have put down all rule, and all authority and power, then Shall be deliver up the Kingdom to God, even the Father. And when all things fhall be fubdued unto him, then fhall the Son alfo himself be fubject unto him that put all things under him, that God may be all in all. Thus he Ffal. 110. 2. which was appointed to rule in the midst of his enemies during their rebellion, fhall refign up his Commiffion after their fubjection.

28.

But we must not look upon Chrift only in the nature of a General, who hath received a Commiffion, or of an Ambassador, with perfect Inftructions, but of the only Son of God, impowered and imployed to destroy the enemies of his Father's Kingdom: and though thus impowered and commiffioned, though refigning that authority which hath already had its perfect work, yet ftill the only Son and heir of all things in his Father's house, never to relinquifh his dominion over those whom he hath purchased with his own blood, never to be deprived of that reward which was affigned him for his Sufferings:

2

ings for if the prize which we expect in the race of our imperfect Obe-
dience be an immarceffible Crown, if the weight of glory which we look
for from him be eternal; then cannot his perfect and abfolute Obedience be
crowned with a fading power, or he ceafe ruling over us, who hath always
reigned in us.
We fhall for ever reign with him, and he will make us Priests
and Kings; but fo that he continue still for ever High Priest and King of
Kings.

The certainty of this eternal Dominion of Chrift, as Man, we may well ground upon the promise made to David, becaufe by reafon of that promife Chrift himself is called David. For fo God fpeaketh concerning his People;

I will fet up one Shepherd over them, and he shall feed them, even my fer- Ezek. 34. 23; vant David; he shall feed them, and he shall be their Shepherd. And I 24. the Lord will be their God, and my fervant David a Prince among them. I the Lord have spoken it. Now the promife was thus made expreffly to David, Thy house and thy kingdom shall be established for ever before thee, 2 Sam. 7. 16. thy throne Jhall be established for ever. And although that term for ever by ny in the Hebrew Language may fignifie oft-times no more than a certain duration fo long as the nature of the thing is durable, or at the utmost but to the end of all things; and fo the OEconomical Dominion or Kingdom of Christ may be thought fufficiently to fulfil that promise, because it shall certainly continue fo long as the nature of that OEconomy requireth, till all things be performed for which Chrift was fent, and that continuation will infallibly extend unto the end of all things: yet fometimes alfo the fame term for ever fignifieth that abfolute eternity of future duration which fhall have no end at all; and that it is fo far to be extended particularly in that promise made to David, and to be fulfilled in his Son, is as certain as the promise. For the Angel Gabriel did give that clear expofition to the blessed Virgin, when in this manner he foretold the glory of him who was then to be conceived in her womb; The Lord God fhall give unto him the throne of his father David: And he Luke1.32,33. Shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. Nor is this clearer in Gabriel's explication of the promise, than in Daniel's previfion of the performance, who faw in the night visions, and Dan.7.13,14. behold, one like the fon of man came with the clouds of heaven; And came to the ancient of days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people and languages Should ferve him his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be deftroyed.

Thus Chrift is Lord both by a natural and independent Dominion: as God the Creator, and confequently the Owner of the works of his hands: and by a derived, imparted, and dependent right, as man, fent, anointed, raised and exalted, and fo made Lord and Chrift: which authority fo given and bestowed upon him is partly OEconomical, and therefore to be refigned into the hands of the Father, when all thofe ends for which it was imparted are accomplished: partly fo proper to the union, or due unto the paffion, of the human nature, that it must be co-æval with it, that is, of eternal duration.

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The third part of our explication is, the due confideration of the Object of Chrift's Dominion, enquiring whofe Lord he is, and how ours. To which purpose first observe the latitude, extent, or rather univerfality, of his Power under which all things are comprehended, as fubjected to it. For he is Lord Acts 10. 36. of all, faith S. Peter, of all things, and of all perfons; and he must be so, who made all things as God, and to whom all power is given as man. To him then

all things are fubjected whofe fubjection implieth not a contradiction. For he 1 Cor. 15. 27. bath put all things under his feet: but when he faith all things are put under him, it is manifeft that he is excepted which did put all things under him. God only then excepted, whose original Dominion is repugnant to the

X

leaft

Heb. 1. 6.

Pfal. 2. 8.

least subjection, all things are fubject unto Chrift, whether they be things in Heaven, or things on Earth. In Heaven he is far above all Principalities and Powers, and all the Angels of God worship him; on Earth all nations are his inheritance, and the uttermoft parts of the earth are his poffeffion. Thus Chrift is certainly our Lord, because he is the Lord of all; and when all things were fubjected to him, we were not excepted.

But in the midst of this Univerfality of Chrift's Regal Authority it will be farther neceffary to find fome propriety of Dominion, by which he may be faid to be peculiarly our Lord. 'Tis true, he made us, and not we our felves, we are the work of his hands; but the lowest of his Creatures can speak as much. We are still preferved by his power, and as he made us, fo doth he maintain us; but at the fame time he feedeth the Ravens and cloatheth the Lilies of the field. Wherefore befide his original right of Creation, and his continued right of Prefervation, we thall find a more peculiar right of Redemption, belonging properly to the fons of men. And in this Redemption right under- though a fingle word, we fhall find a double title to a most just Dominion, one of Conqueft, another of Purchase.

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For the

Standing of this double

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sitle involved in the word redemption, it will be necessary to take notice of the ways by which human Dominion is acquired, and Servitude introduced. Servi aut nafcuntur, aut fiunt, faith the Civilian, Inft. l. 1. tit. 3. but in Theology we Say more, Servi & nafcuntur, & fiunt. Man is born the fervant of God his Maker, man is made the fervant of his Redeemer. Two ways in general they obferved by which they came to ferve who were not born flaves. Fiunt aut jure gentium, id eft, captivitate; aut jure civili, cùm liber homo major viginti annis ad pretium participandum fefe venundari paffus eft. Two ways then alfo there were by which Dominion over those fervants was acquired, by Conquest or by Purchase, and both these were always accounted just. Dionyfius Halicarnaffæus, an excellent Hiftorian, a curious obferver of the Roman Customs, and an exact judge of their actions, being a Gracian, justifieth the right which the Mafers in Rome claimed over their fervants upon thefe two grounds. Ετύγχανον δὴ τοῖς Ῥωμαίοις αἱ ο θεραπόντων κλήσεις και τις δικαιοτάτες γινόμθμοι τρόποις, ή γδ' ανησάμθμοι παρὰ τὸ δεμοσία της ὑπὸ δόρυ πολυμέρες εκ τι λαφύρων, ἢ τὰ σρατηγά Συγχωρήσαντος ἅμα τοῖς ἄλλους ἀφηλείαις καὶ δορυαλώτες τοῖς λαβᾶσιν ἔχειν, ἢ πριάμθροι παρ' ετέρων, καὶ τὰς αὐτὲς τρόπες Averov Dvoμjav Mix)/lo ra's duλus, Hift. 1. 4. Where it is alfo farther to be observed, that the fame perfons were made flaves by Conqueft, and poffeffed by Purchase; by Conqueft to the City of Rome, by Purchase to the Roman Citizen. The General first took and faved them, and fo made them his, that is, reduced them to the Will and Power of the State from which he received his Commiffion, and in whose name and for whofe intereft he fought. This State expofed their intereft to fale, and fo whatever right had been gained by the conquering Sword, was devolved on the Roman Citizen for a certain fum of Money paid to the State to defray the charges of that war Thus every Lord or Master of a flave so taken had full power over him, and possession of him, by right of Purchase, unto which he was first made liable by Conqueft. And though not exactly in that manner, yet by that double right, is Chrift become our Lord, and we his

Servants.

Rom. 6. 16.

Col. 2. 15.

१४५

We were first fervants of the enemy of God; for him we obeyed, and his Heb. 2. 14. fervants we are to whom we obey: when Chrift through death deftroyed him that had the power of death, that is, the Devil, and delivered us; he spoiled principalities and powers, and made a fhew of them openly, triumphing over them. But contrary to the cuftom of triumphing Conquerors, he did not fell, but buy us; because while he faved us, he died for us, and that death was the price by which he purchased us; even fo this dying Victor gave us life: upon the Crofs, as his triumphant chariot, he fhed that precious blood which bought us, and thereby became our Lord by right of Redemption, both as to Conqueft and to Purchase.

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Befide, he hath not only bought us, but provideth for us; whatever we have, we receive from him as the Master of the Family; we hold of him all temporal and eternal bleffings, which we enjoy in this, or hope for in another 3. 15. life. He is the Prince of life, and by him we live; he is the Lord of glory, and we are called by his Gospel to the obtaining of the glory of our Lord. Wherefore he hath us under his dominion; and becomes our Lord by right of Promotion.

1 Cor. 2. 8.

2 Theff. 2. 14.

Laftly, Men were not anciently fold always by others, but fometimes by themselves; and whofoever of us truly believe in Chrift, have given up our names unto him. In our baptifmal Vow we bind our felves unto Rom. 6.6,13, his Service, that henceforth we will not ferve fin; but yield our felves unto God, as thofe that are alive from the dead, and our members

19.

as

as inftruments of righteousness unto God: that, as we have yielded our member's fervants to uncleanness and to iniquity; even fo we should yield our members fervants to righteousness unto holiness. And thus the fame Dominion is acknowledged by Compact, and confirmed by Covenant; and fo Christ becomes our Lord by right of Obligation.

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The neceffity of believing and profeffing our faith in this part of the Article appeareth, first, in the discovery of our condition; for by this we know that we are not our own, neither our perfons nor our actions. Know ye 1 Cor. 6. 19, not, faith S. Paul, that ye are not your own? for ye are bought with price. And ancient fervitude, to which the Scriptures relate, put the fervants wholly in the * poffeffion of their Mafter; fo that their perfons were as pro- * Δόλος κλημά τι ἔμψυχον καὶ perly his as the rest of his goods. And if we be fo in refpect of Christ, then ώστες όργανον may we not live to our felves but to him; for in this the difference of † fert πρὸς ὀργάνων vice and freedom doth properly confift: we cannot do our own wills, but as the will of him whose we are. Chrift took upon him the form of a fervant: Pol. l. 1.6.4. and to give us a proper and perfect example of that condition, he telleth us, Tó, Te Cã2 I came down from heaven, not to do mine own will, but the will of him ma isiv ograthat fent me. First therefore we must conclude with the Apostle, reflecting upon Chrift's Dominion and our Obligation, that none of us liveth to himfelf, and no man dieth to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, to or die, we are the Lord's.

Tns. Ariftot.

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όργα τον δστες δε λος ἄψυχος.

Id. Eth. l. 8. c. 9. And again more exprefly, Τις μ ἂν ἡ φύσις τῷ δέλω, καὶ τὶς ἡ διύαμις, ἐκ τέτων δῆλον. Ὁ δὲ μὴ αὐτῷ φύση, ἀλλ ̓ ἄλλῳ ἄνθρωπος 5, οὗτος φύση δέλός ἐσιν· ἄλλα δ ̓ ἐσὶν ἄνθρωπος, ὃς ἂν κλῆμα ή, ἄνθρωπος ὤν. So that the definition of a fervant according to Ariftotle is, he, who being a man, is notwithstanding the poffeffion of a man. And although all relatives be predicated of each other in obliquo, as pater eft filii pater, & filius patris filius, dominus eft fervi dominus, & fervus domini fervus; yet he obferves a difference in this, that a fervant is not only fervus domini, but fimply Domini, but the mafter is not fimply fervi, but dominus fervi. O deavors to doλy, deaórns μóvov, czéve ἢ ἐκ ἔστιν ὁ ἢ δὅλος & μόνον δεασότε δέλός ἔσιν, ἄλλα καὶ ὅλος εκείνs. The fervant then is fo wholly in the poffeffion and for the use of his mafter, that he is nothing else but a living tool or inftrument; infomuch, fays he, that if all tools were like thofe of Daedalus, or the Tripods of Vulcan, which the Poets feign'd to move of themselves, Artificers would need no under workmen, nor masters fervants. So Arift. Ethic. 4. Пogs waλov Sãv doλixov and in the first of his Rhetoricks on the contrary, ἐλευθέρω τὸ μὴ πρὸς ἄλλον ζῆν. † Τὸ ζῆν ὡς βάλεται τις, τ' ἐλευθερίας ἔς[ον εἶπες τὸ δέλε ὄντος, TO SAY μn as Boλe). Arift. Pol. 6.2. Quid eft libertas? poteftas vivendi ut velis. Cic. Par. in Rom. 14. 7, 8.

b

а

a John 6. 38.

Secondly, The fame is necessary both to inforce and invite us to obedience; to enforce us, as he is the Lord, to invite us, as Christ the Lord. If we acknowledge our felves to be his fervants, we must bring into captivity eve- 2 Cor. 10. 5. ry thought to the obedience of Chrift. He which therefore died, and rofe and revived, that he might become the Lord both of the dead and living, maketh not that death and refurrection efficacious to any but fuch as by their fervice acknowledge that Dominion which he purchafed. He, though he Heb. 5. 8, 9. were a Son, yet learned obedience by the things which he suffered; And being made perfect he is become the Author of eternal Salvation unto all them that obey him. Thus the confideration of the power invested in him, and the neceffity of the fervice due unto him, fhould force us to obedience; while the confideration of him whom we are thus obliged to ferve fhould allure and invite us. When God gave the Law with fire and thunder, the affrighted Ifraelites defired to receive it from Mofes, and upon that receipt promifed obedience. Go thou near, faid they to him, and hear all that the Lord our Deut. 5. 279 God fhall fay; and speak thou unto us, and we will hear it and do it. If they interpreted it fo great a favour to receive the Law by the hands of Mofes; if they made fo ready and chearful a promise of exact obedience unto the Law fo given; how fhould we be invited to the fame promife, and a better performance, who have received the whole will of God revealed to us by the Son of Man, who are to give an account of our performance to the fame Man fet down at the right hand of the Father? He first took our nature to become our Brother, that with fo near a Relation he might be made our X 2 Lord.

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