Sermon III
God, who at sundry times, and in divers manners, spake in time past unto
the fathers by the prophets, hath in these last days spoken unto us by his
Son, whom he hath appointed heir of all things, by whom also he made the
worlds. HEB. i. 1, 2.
Whom he hath appointed heir of all things. Having mentioned Christ, he
falls into a large encomium of him : first, that which was first, as mediator, to wit, his Father s appointing him to be heir of all things ; for it is not
spoken of him as the second person in the trinity, but as he is mediator, because he is said to be appointed an heir, but not as God. He needed no
appointing, he had it pvffst, not % sffsi ; and as the natural Son of God, he could not properly be called an heir, for an heir is to succeed another in a
right transmitted to him ; but so Christ did not as the Son, therefore it is
spoken of him as mediator, and so he is appointed heir of all things, him
self coming within the decree of predestination.
First; One is said to be an heir in regard of some good to possess. A
poor man may be said to have many sons, but not an heir, because he hath
nothing toleave them ; for possessions and an heir are relations, and the
greater the possessions the greater heir.
Secondly ; An heir hath relation to succession ; therefore we use to say,
1 unto him and his heirs. Another hath the primary right, but the heir hath it derived to him ; thus Christ may be said to be heir, not as God, for so he hath equal right with his Father, but as mediator, and so he may be said to succeed his Father.
In the state of innocency, God the Father did govern the world imme
diately, and the covenant made with Adam was made immediately, by the hands of no mediator ; and though Christ was Lord of all then, yet the Father exercised jurisdiction ; but man falling, Christ comes to be an heir, the Father lays down the government, and Christ undertakes the shattered condition of the world ; and therefore in John v. 22, The Father judgeth no man, &c. Before, the Father judged and ruled immediately, came and
preached to Adam himself, and judged him, till he had made the promise of this heir ; and then Christ came to govern the world, of which we have a type, Exod. xxxiii., compared with the 23d chapter and 3d verse, I will
not, saith God, go up in the middle of them, for I shall destroy them ; that is, if I go according to my rules which I observed in my government in the state of man s innocency, having given them a law, viz., if they trans
gressed it, I must of necessity destroy them ; but chap, xxiii. 20, saith the
Lord, I will send mine angel before you, but beware of him, and obey his
voice, for my name is in him, that is, mine attributes ; according to the
rule of his government he may shew mercy, but I cannot. Thus Christ is an heir, because he governs by succession.
Thirdly ; He is said to be an heir, to shew that he is Lord of all things, for heirs* and dominions are all one in the civil law ; the heir is said to be
* Him hath God made Lord and Christ, Acts ii. 36.
heirf of all, Gal. iii. 1, 2, which is all one with the phrase,
Fourthly ; To shew that he is the first-born, he hath the primary title, and we are heirs in him, therefore called co-heirs ; therefore it isy said in
* I will make my first-born, higher than the kings of the earth. * Qu. heritages ? ED. f Qu. lord ? ED.
the Psalms,
SERMON III. 541
His inheritance is founded upon this, that he was the first-born in the womb of God s predestination.
Fifthly ; Because he shall never be put by it, for it is an inheritance, and
that is for ever. Foolish men, that can give their goods but for a while,
yet they write, to him and to his heirs for ever ; but Christ s inheritance
is perpetual, he will be heir of two worlds when this is burned, and the writ
ing of it will never be burned, for it is written within the record of God s decree in heaven.
Why did God appoint him thus heir of all things ? Was it for himself ? No ; for he had a natural right to all ; but he was so appointed, that he
might be able to overrule all things for your salvation, therefore life and death cannot separate between them and him, because he is heir of all
things, John xvii. 2. What an infinite mercy is this, that he should not
only possess all things, but that Christ should possess all for your sakes ; therefore the kingdom of Christ is said to be a spiritual kingdom, because
it is to possess and rule all things for spiritual ends, for the good of his
elect ; Eph. i. 22, he hath given him to be head of all, that he might be head to the church.
Christ differs from other heirs. First ; Because he is heir of all the other sons ; other heirs, their brethren, are not put into their inheritance, but
Christ doth inherit all things ; his brethren are given unto him for his inheritance : I will give thee the heathen for thy inheritance.
Secondly ; Other heirs do not make the land or build the houses they do inherit, but Christ hath built the house he is heir of. Heb. iii. 6, &c.
Thirdly ; He hath purchased it likewise. What a man hath by purchase, we say he hath it not by inheritance ; but Christ he bought heaven and all the glory of the saints, and the saints themselves ; therefore, Eev. v., it is
* Thou art worthy of all honour and glory, &c. And yet, though he
said,
bought all so dear, yet he must ask for it before he can have it : Ask of me, and I will give thee, Ps. ii. So Isa. liii. speaking of his death, He
will appoint him -his portion with the great.
Fourthly ; He doth inherit all things while his Father is alive. Other
heirs may have something made over to them, and the rest after their death ; but the Father, who ever lives, hath laid down his government, and committed all judgment to the Son.
Fifthly ; He is such an heir, that all his brethren are heirs with him. In other places, the elder brother runs away with all, and the rest are
beggars. But though he hath primum jus, and our title come in by him,
yet being co-heirs, he inheriting, we may inherit all things with him.
Use 1. Labour therefore to be one with Christ, for he is a great heir; he hath unchangeable riches laid up in him, Eph. i., he is heir of three
kingdoms, heaven, earth, and hell ; and to move you to it, consider you shall not only inherit all things by him, but the heir himself shall be your inheritance, Deut. x. 9, you shall be heirs of him, who shall be heirs* of
all things ; not that we should be lords of Christ, yet he will serve us, not
only here, as when he came in the form of a servant, but in heaven. It is
* He will gird himself and serve us.
said,
Use 2. Think thou what infinite love he shewed when he came down into
the world, and dispossessed himself of all, had not a hole to lay his head
in, by way of a temporal right ; he did not only forbear the use of all, reserv
ing the right, but he did aldicare jus, in respect of a temporal right ; there
* He became poor, that we might become rich. * Qu. heir ? ED.
fore the apostle saith,
542 THREE SEKMONS ON HEB. I. 1, 2.
Use 3. In that he, that was heir of all things, should come here as a prince
disguised, it should teach us humility. Here the heir was under tutors and governors, subject to his parents, to the government of the world, paid tribute to Ccesar, &c. Though he possessed all things, and had an assur ance immediately before, John xiii., yet he arose and took a towel, and washed his disciples feet, saying, If I your Lord and master, &c., that is, though he then actually considered that he was Lord of all, yet he would shew them an act of humility, that they might thereby learn to serve one another through love.
Use 4. If Christ be Lord of all, then he will certainly uphold a ministry to call his elect home ; for he hath all power given him to that end, that he
might give them eternal life, Mat. xxviii. 18, 19 ; therefore ministers also should teach boldly and plainly, because he is heir of all things.
Use 5. See then how our right comes in ; that great charter that God hath given us is gone, because the seal is broken, which was the image of God ; therefore now our right comes in by Christ, and no man hath right to anything, but either as a son or a servant. Wicked men serve him, therefore he gives them for their wages the good things of this life ; yet all the right is in him. If therefore you would have the right of sons, get into
* all things are yours, and you are Christ s, and Christ is God s ; he hath the prime right, and hath appointed Christ to be heir of all things ; and you being in Christ, all things come to be yours. Indeed, you may have the right of servants, and not be in him ; neither will Christ call wicked men into question, simply for having the things of this life ; but servants abide not in the house always ; if therefore you would have an in
Christ,
heritance perpetual, immortal, and not be cast out in the end, labour to be one with Christ.
It follows, to shew why he is said to be an heir appointed, not only liares
natus, but const itiitns. All heirs are either born, or so appointed ; so by will Christ is both : as the Son of God he is born an heir, and so he comes not under the decree of predestination, which is an act of God s will ; but
as mediator he is appointed heir ; therefore when the apostle saith, By him he made the world, he speaks of him as the Son ; but when he saith, He was appointed heir of all things, he speaks of him as mediator ; therefore he speaks of it as a distinct thing, and saith also, By whom he made the
world.
There is a twofold right Christ hath to all things.
First, By nature, or birth.
Secondly, By an economical dispensatory right ; and so Christ is said to be predestinated, 1 Peter i. 20.
First, As the Son of God he is not predestinated, for generation is an
act of God s nature, and he did it necessarily ; but predestination is an act
of his will.
Secondly, That this second person should subsist in a human nature, comes within the compass of his decree, by virtue of which he becomes
heir of all things; therefore in Heb. x. 5, it is said, that Christ should have a body, was written in the volume of the book, that is, it comes under
the decree of God, for he might have taken the nature of angels, as appears, Heb. ii., where it is said, He took not the nature of angels ; it implies, he might have done it.
. Thirdly, That he took that particular nature, this came within the com
pass of God s appointment, for it was only by grace, gratia univnis ; there
fore Augustine saith, What could that nature deserve to be taken into fellow-
SERMON III. 548
ship more than any other ? It was Nestorius his error, that Christ was
first mere man, and merited to be united, not considering that all merit flows from the union, and doth not precede it.
Fourthly, All the offices of Christ come within the compass of God s
decree.
First, His kingly office : Ps. ii., I have set my King upon my holy hill of Zion. Acts ii. 36,
* Which God hath made Lord and King. Secondly, His priestly office : Heb. hi. 1, 2, it is said, He was faithful
in it unto him that appointed him.
* God will raise up a pro phet of their brethren like unto me.
Thirdly, His prophetical office : Deut. xviii. 18,
Fourthly, Though his human nature be united, yet according to that he
is not his adopted Son, but his natural Son, for it is persona that is cljectum filiation is ; and not the divine and human nature ; therefore it is said, That which is born of thee shall be called the Son of God ; yet all the
glory that he hath, though it be a consequent of his union, yet it is given him. John xvii. 5, he saith, Glorify me, claiming it as his due, yet he
begs it, as given. So Phil, ii., though he thought it no robbery to be
equal with God, yet it is said, God gave him a name above every name. Though it was his inheritance by nature, yet it was given him ; and the reason is this, because, when he took upon him the office of a media-
torship, he laid down his glory, gave up the right he formerly had, and took it anew from his Father, as if a son, who is joint purchaser with
his father, should give up his right, and take it again of his will ; and this he did,
(First.) That he might make over all things unto us. If he had been an heir born only, and possessed it by that title, he could never have made over that to us ; but the right that we had by appointment, that he made over unto us, that we might be heirs with him. As an heir born, he is in the bosom of the Father ; but he sits at the right hand of his Father, as an
heir appointed.
(Secondly.) He will be an heir appointed, that God may be glorified in
all the glory that he hath. It might be said, the Son holds of him, for as mediator he holds all by that great charter he hath of his Father ; therefore Phil ii., He gave him a name above every name, &c., to the glory of God the Father.
Use 1. If Christ were appointed heir of all things, if his human nature could not merit to be assumed, but his predestination was merely of grace, then surely it is ours likewise.
Use 2. This sets forth the love of Christ to us, in that he would lay down and take it by a new right. Why should not we then lay down all
at his feet, seeing we shall have all in a better right, scil. a spiritual, we
shall be put into Christ s title, and be heirs as well as he. Neither is Christ heir only, but heir of all things ; there is nothing but he hath a
right to ; he is an heir of the angels, therefore they are said to be our fel
low-servants, Rev. xix. 10, and xxii. 9. The reason is only this, because Christ is the Lord of them also ; therefore he sends them forth for the good of his elect, for which cause they are called ministering spirits. While we stood in innocency, it is a question whether they should have been
ministering spirits to us, yea or no ; but now being Christ s servants, they are ours also. He is heir^also of the devils, to overrule them ; they could not go into the swine without his leave : yea, all the wicked men in the world are his servants, therefore they are said to deny the Lord that
544 THREE SERMONS ON HEB. I. 1, 2.
< The elder shall serve the younger, was spoken of Esau, who being Christ s servant, was Jacob s likewise. Yea, he is heir of all
bought them.
things ; the wind shall not blow on thee but with his leave ; yea, all pas sages of things, both present and to come, all afflictions he is heir of, so of
all the creatures ; therefore he will new hang his house one day, and they shall be restored again to a glorious liberty; therefore, Ps. xcvi. 10, 11, it
is said, Let the earth rejoice, because Christ is king. Yea, all godly men are heirs with him, yet he is heir of the heirs themselves.
For the opening of the point, consider,
First, Heir of all things is more than king of all things ; for inheritance
implies right to every parcel of goods in his dominions. He is not only a
king to overrule all, but he is heir of more worlds than one, as appears, ver. 3, and he hath a right to every parcel therein.
Secondly, He is heir of all things, because he is the end of all things ; All things were made for him. He was first appointed an heir, then God made worlds for him to inherit. God did not, as Abraham did, lay up
goods, and not know who should enjoy them ; but he designed them for
Christ ; therefore it is said, All things were made for him, Col. i., they are all to set out Christ. The devils, to shew his power, for it was fit so
great a king should have potent enemies ; the angels, his pursuivants, &c., and the reason is, because indeed he is all things himself, taking upon him
our nature ; man being an index of all the creatures, therefore it is said, Preach the gospel to every creature.
Thirdly, The right that Christ hath to all things, as heir, is not a worldly
right, My kingdom is not of this world ; therefore, though he be heir of all
things, he will put you by nothing ; but his title is spiritual, for spiritual ends. For look, what use men are to put things to, such is their title to them ; because men are to put the creature to worldly uses, therefore their
right is worldly ; but Christ being to overrule all things for the good of his
: John xvii. 2, All power was given him, that
elect, his title is spiritual
he might give eternal life to them that were given him. That nothing might hinder their salvation, he hath made himself heir of all things.
Use 1. If Christ be heir of all things, then those that are his fellow-heirs
need fear nothing, for all things are Christ s. He is the heir of all occur
rences in the world, that he might give them eternal life ; therefore all
things shall work together for that end.
Use 2. If Christ be heir of all things, then learn to employ all for Christ.
It is reason all should be employed for the good of the heir ; administra
tors, while the heir is under age, are to give an account. All the gifts you
have, you are but administrators of them, therefore labour to improve them
for the good of the heir.
Use 3. Therefore in the end you will find all things tend to the glory of
Christ, when all accounts are cast up, and those his enemies, who would not
give him glory, shall find that they have done it whether they would or no ;
for he is a good husband, and will improve his father s goods to the utmost. When God was like to lose all his glory, he undertook the shattered condi
tion of things, and promised that all his glory should come in another way;
and it will be found one day, that God had as much glory out of the
sinful condition of man, and more, than if he had stood in the state of
innocency.
r Use 4. Though Christ be heir of all things, yet he acknowledges no worldly
title. He paid it to Caesar ; therefore let the saints content themselves
with a spiritual right. Indeed, Christ might come as king, and challenge
SERMON III. 545
all things presently ; but he lets here wicked men run away with all, and so should his people be content, as he was.
By whom also he made the world. Here is a description of Christ in
regard of his threefold office.
First, His prophetical office ; it is said, God spake by him.
Secondly, His kingly office ; for it is said, He is heir of all things, by whom he made the world.
Thirdly^ His priestly office ; When he had purged our sins, &c. All that is said of him (as being the Son, as that he was heir of all things, that he created the world, &c.), tend only to this, to shew that he was able to take away our sins. He had said before that he was heir of all things ; and that he might well be, for he made the worlds. The word atuvaz he used,
is nowhere else to be found used in all the Scriptures, but is proper to this
epistle, and signifies ages or generations ; and because things are measured
by time, therefore it signifies worlds, which are measured by time, for so
it is plain in Heb. xi. 1, 8, nwnerus numerans being taken for numerate. Time, which is the measure of all things, is put for the world itself; so Mat. xxiv., This generation shall not pass, is spoken of the Jews, who were then to enter into a great eclipse, so that men would have thought they should have been all worn out ; but, saith Christ, This generation shall not pass, that is, these men ; there generation is put for men, as here time is put for worlds.
Hence we see that there are worlds made by Christ, a higher and a lower world. Accordingly he hath made two sorts of creatures : first, men, to be
lords of the world below ; and angels, chief in the world above ; for God
: therefore, when he made reasonable creatures, he would make two sorts, angels and men. For them he framed two worlds, one for Adam, which he brought him into, another for angels, made in the first
loves variety
day s creation, so as it is said, the morning stars did shine, Job xxxvi, it is
meant, that the heavens were created the first day, and the angels with them. There is also an earthly world in which men live upon the crea
tures, and therefore are called worldly men. The state of grace also is
called a world, they that are put into it are called new creatures : I make a new heaven and a new earth, &c., which promise, though it shall be more fully accomplished when the Jews shall be called, yet it is in part ful
filled before ; for whensoever God calleth a church, he maketh a new world ; for which cause his church in many places is called the world. Therefore Christ making a new world, it is fitting he should have a new Sabbath to commemorate it, which was the reason of the translation of the
day ; because as the Father made a world, and rested upon that day, so
Christ making a new world, rested upon this day ; which is, and shall be
kept to the end of the world.
Again, there is also a present world, and a world to come, both made
by Christ, Eph. i. 21. The first day God made the angels, and the heavens
that we shall one day live in ; but as it is said of hell, it was prepared for the devil and his angels, that though the angels were first cast into it, yet men were to come after, so it may be said of heaven, though it was pre pared for the angels first, yet God meant to bring men hither also ; for
there are names to be in the world to come as well as in this world.
Use 1. If there be worlds made by Christ, then you that be worldlyminded men, consider, if you will turn to Christ, you shall be possessors of
worlds, whereas Adam was heir only of one world. We read of Alexander, that he wept when he heard there was but one world to conquer ; but if VOL. v. Mm
546 THKEE SERMONS ON HEB. I. 1, 2.
you become the sons of God, open your mouths as wide as you can, and
they shall be filled. If one world will not serve you, there are worlds for
you ; this present world, and all things in it, shall be yours, 1 Cor. iii. 22. Therefore Abraham is called the heir of the world, and so shall you be if
you have the faith of Abraham ; and when you enjoy another world after the latter day, yet this world shall still be yours, and serve for your estate
that are heirs of glory. As noblemen use to have many houses to go unto, so it shall be your glory to have such a world as this of your own to stand empty
* Love not the world therefore, nor the things of it, for there is a world to come, and this world is nothing in comparison of it. Care not
therefore for a great name here, for there are names in the world to come which are lasting, Eph. i. 21. All the evidences for this world will be burned one day, but heaven is a standing palace. This world is made but a stage for men to act their parts a while, and then to be taken down.
Secondly, All these worlds were made by Christ. The Father indeed is the principal agent, but he doth it by his Son ; but not as an instrument
by which he made it, as some heretics have affirmed, nor by him as a
mediator, as some of the fathers have said, as if Christ were a mediator between him and nothing. But when it is said he made the worlds by him, the meaning is this : in the works of the three persons, what one is
said to do the other is said to do, only with this difference, all things are
said to be of the Father, but by the Son ; for as he is the second person, so he is the second in working.
In men there are three principles which concur to every action :
First, Wisdom, to plot all things.
Secondly, Will, to have this or that done.
Thirdly, Power, by which all things are executed according to this reso
lution.
The works of the three persons answer to these three.
First, The Son is the wisdom of the Father, the idaa of all things that were made ; therefore it is said, Heb. xi. 3, The things that are seen are made* by the things that do appear.
Secondly, There is will, which is the Father s part ; for the motion to have all things done comes from him.
Thirdly, The power of the highest, viz., the Holy Ghost, which performs
all things; therefore it is said, Gen. i., that in the creation he moved
upon the waters.
Use 1. To what end is this brought in here, that the worlds were made
by Christ, but only to set forth his ability for the work of redemption, for he that made the world can remake it ; so John i., it is said, Without him was nothing made. It was only to shew he was a fit person to under take the work of redemption ; therefore it follows, The Word was made
flesh ; so Col. i., By whom all things were made, to shew he was a fit
person, by whom God should reconcile all things to himself ; so here only to shew he only was able to purge our sins, for these things could have been done by none others.
Use 2. Therefore love the Lord Jesus more than a thousand worlds, for he is the maker of worlds ; and if worlds could do thee good he would make
thee many more.
Use 3. This shews the infinite love of Christ, that he that could make worlds would himself be made flesh ; and it had been easier for him to
* Qu. not made ? ED.
SERMON III. 547
make worlds than been made himself a creature; yet this he was himself for
our sake.
Use 4. Is it not then pity that Christ, that made the world, should not be known nor loved in the world ? This is John s complaint, John i. 10, The world was made by him, and the world knew him not. We scarce hear of his name, but only in these western parts ; consider, he is your maker, therefore labour to know him. The ass knoweth his owner ; there
fore much more should we our Maker. He came into the world, and could not be owned by it ; he comes into men s senses, and they will not enter
tain him, but cast him out again ; as we do when we take him not upon his own terms.
Use 5. If he be good at making worlds, then if thou wouldst have thy heart mended, go to him, who is maker of worlds and hearts also.
Use 6. If the world be naught, and times bad, go to Christ, for he is able
to make them anew, to alter things and turn the world upside-down ; for he
is able to make a new heaven and a new earth. When the Jews and Gen
tiles shall be called, there shall be a new world ; though the same stage stand still, yet he will make many new scenes upon it. Who being the brightness of his Father s glory, &c. There are three ex
* Son, the
pressions to set forth the divinity of Christ : he is called the
* brightness of his Father s glory, and the character of his person ; be cause the eternal generation of the Son cannot be expressed by one word, therefore the Holy Ghost useth divers terms. He is called a Son, to shew
that he is begotten of him as a Father, and therefore he hath the same essence ; for identity in essence the word Son implies ; yet begotten not in a carnal manner, but as the beams are begotten by the sun ; therefore he
is called the brightness of his glory, to shew that he is co-eternal with his
Father, as the beams are the same in time with the sun ; but the beams are weaker than the sun itself, therefore it is said, He is the engraven image of his person, every way like him. All these expressions are to set forth the eternal generation of the Son. He is called the brightness of his glory, to shew that he begat him ; necessarily it is not a voluntary action ; We
are begotten according to the good pleasure of his will, James i. ; but he
naturally, as the beams do naturally flow from the sun ; and is said to be the character of his person ; for essentia nee general, nee generatur, as he is the first person, so he begets a second, but the essence is common to both.
He only therefore is the brightness of his Father s glory ; we all are but
stars shining with a borrowed light. But as the beams of the sun, such
is the glory of Christ, which cannot be said of any creature, he having the same glory with his Father ; and so it is said, They saw his glory, John i. Use 1. Is Christ so glorious? What will heaven be, but the seeing of the
glory of Christ ? If God had created worlds of glorious creatures, they could have never expressed his glory as his Son ; therefore heaven is thus
expressed, John xvii., I will that they be with me, to behold my glory. Wherein lies therefore that great communion of glory that shall be in heaven ?fIt is in seeing the glory of Christ, who is the image of the in
visible God that is worshipped. As God himself was invisible, he hath
* behold the glory of God in the face of Jesus Christ, 2 Cor. iv. 5, 6. Wherein lies our
stamped his glory upon his Son, therefore we are said to
glory ? To be where Christ is. John i., it is said, they saw his glory, as the glory of the only-begotten Son of God; that is, they saw such glory as could be in no other. It is therefore the seeing of Christ that makes
548 THREE SERMONS ON HEB. I. 1, 2.
heaven ; wherefore one said, If I were cast into any hole, if I could have but a cranny to see Christ always, it would be heaven enough. But is this
all, to see himself ? A beggar may look upon the glory of a king, and yet be never the better for it ; but he that shall see the glory of Christ shall be
changed into the same glory ; when we see him we shall be like him ; 1 John iii. 2. He will change our vile bodies, and make them like to his
glorious body. As he sanctified himself that he might sanctify us, so he
glorified himself that he might glorify us. John xvii. 22, The glory that thou gavest me, I have given unto them. Whereby he makes you far more glorious than they could be under the first covenant ; for this is the
highest way by which creatures can be united unto God.
Use 2. If Christ be thus glorious, then labour to manifest his glory to the
world, shine with his glory and grace, which is glory, 2 Cor. iii. 18. Would you see the brightness of Christ s glory, which wicked men and
devils shall never see ? Labour to get your hearts changed into the image of
Christ ; be humble, as he was humble, &c.
END OF VOL. V.