ble, than his eternal Divinity. Whence then do we receive the name of the primogeniture, and, since the name cannot be nugatory, its privileges also? Truly our holy religion is full of mysteries, that are not to be measured by reason, but embraced by faith. Christ has not resigned his own birth-right, but bringing us by his Spirit into a state of the most intimate union with himself, he has made us partakers of himself, and of all his benefits, and consequently of his primogeniture. He has not, profanely sold his own, but has generously purchased ours for us, and acquired it by the spotless purity of his meritorious obedience. And as he doth not cease to be the only-begotten Son of God, though we are said to be begotten of God; so neither is it prejudicial to his primogeniture, that we are recognised as the first-born of the same Father; for our primogeniture is quite of a different kind and order from his. We obtain this advantage from it, in the mean time, that we are lords of all our brethren, who are born of the same blood, but not of the same Spirit with us; and that, receiving more than a double portion above them, we are heirs of all our Father's goods, and joint-heirs with Christ.a

XXVII. It becomes us, however, to attend particularly to our conduct, and to take heed that we do nothing unworthy our relation to so illustrious a Brother. 1st, Since we are now bound by the vow which was made of old by the Spouse, and since Christ has become our "Bro"ther, sucking the breasts of our mother;" it remains that, having found him, we "kiss" him with a kiss of inviolable love. If Joseph in this manner embraced his brethren, and Benjamin more than the rest; how

much greater cause have we to embrace Christ Jesus our Brother; who comes to us not to take away corn, but to bring us food sufficient to nourish an immortal ́life! 2dly, As he is not only our Brother, but our Firstborn Brother, and "the First-born of every creature, in all things having the pre-eminence ;"e we ought also to render him all possible homage, treating him with at least no less respect than Jacob treated his ruthless brother Esau. 3dly, It should be delightful to us to enjoy his familiar fellowship; for it is good and pleasant for brethren to dwell together in unity. And in proportion as he is more excellent than any Jonathan, so much the more bitter should be that lamentation which the want of his valued intercourse calls forth.h 4thly, Let us take him in all things for our "exam"ple," that by bearing as close a resemblance to him as possible, we may be assured of our sonship. 5thly, For his sake let us also love all who are his,-all in whom even a faint resemblance, and consequently some relation to him, may be discerned; as David resolved to show kindness to all that were of the family of Saul, for the sake of his brother Jonathan. 6thly, Let us never allow ourselves to be ashamed of Christ, of his Gospel, or of his cross ; but in distressing as well as in comfortable circumstances, in adversity no less than in prosperity, let us, with alacrity and joy, confess him as our Brother, lest he be ashamed of us in the glorious day of his second coming, when his people will enter on the full possession of the heavenly inheritance.

DISSERTATION XIII.

ON JESUS CHRIST,

OUR LORD.

I. IT is no inconsiderable part of civility and politeness to address every one by his proper titles; and in showing each other this mark of respect, the primitive Christians, as appears from numerous examples of sacred monuments, were by no means deficient. But in proportion as the only-begotten Son of God excels all mankind in glory, with so much the deeper veneration and heart-felt regard doth it become us to do him homage. We ought carefully to guard against every appearance of neglecting any expression of respect to which he is entitled; for it is the will of the Deity, "that all men should honour the Son, even as they "honour the Father."a That celestial urbanity, however, which is not merely the language of the lips but the effusion of the heart, is taught and learned only in the school of the Spirit. "No man can say that Jesus "Christ is LORD, but by the Holy Ghost; that is, -so as rightly to know, acknowledge and celebrate the

lordship of Jesus, with its grounds and consequences, and to have the whole soul suitably affected towards him as Lord. Let us now attempt, therefore, in dependence on the Spirit of Christ, accurately to show what it is to call him LORD, in spirit and in truth.

II. Christ is, in reality, "the LORD;" "the Lord from "heaven." He requires us to honour him with this compellation; "Ye call me Master and Lord; and ye "say well, for so I am."e Faith addresses him at once with the heart and the mouth, saying, "My Lord, and "my God;" and indeed every tongue is bound to confess," that Jesus Christ is Lord, to the glory of "God the Father."s

III. It is the subject of dispute among the learned, whether the Son of God, to whom the title Kugíos, (Kurios,) is usually ascribed, be also called AcorÓTAS, (Despotes;) and what difference there may be betwixt these two words. Some would have us to believe, that AsσTórns is never used in holy writ but with reference to the Father, and that He is called Asoóras in allusion to servants that are obliged to obey; but that Christ is termed Kugíos, because he has an inheritance as his peculiar property. This distinction of the words. is, in their apprehension, deducible from the fourth verse of the Epistle of Jude, where God is called AoTorns, Master, because he has power over all; and Christ Kugios nav, our Lord, because he has authority over us, as his property, and a possession which he has purchased for himself. The latter term, they allege, must certainly add something to the former, as otherwise there is a vain repetition of a word entirely synonimous.

7. Mal. iii. 1. John xiii. 13.

Philip. ii. 11.

d

1 Cor. xiv. 47.

f John xx. 28.

Ammonius seems to countenance this distinction; for at the word Kugíos, in his book concerning similar and different expressions,* he says: " Kugios and Asoórns Κυρίος Δεσπότης "differ. A husband is called Kugíos in relation to his

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wife, and a father is so called in relation to his chil"dren; but one is denominated Asσórns in reference "to those that are bought with his money." He expresses himself almost in the same manner at the word AEOTórns. And I own that, influenced by the authority of eminent men, I formerly acquiesced in these state

ments.

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IV. But having examined the matter more carefully, and observed the way in which the terms are employed, I saw reason to conclude that this distinction is not well founded. Kugios is the most general word, and signifies a person having authority and power † over any thing, in whatever manner it is acquired; AsσTÓTNS is used in reference not only to servants, but likewise to all sorts of persons that are subject to one's authority and government. Δεσποτης παντων ανθρωπων, “ the "Despotes of all men," occurs in Eschines.‡ Demosthenes, in like manner, says; Δεσποτες, ηγεμων, κύριος "the Despotes, the ruler, the lord of all;" where these terms, it is to be noticed, are used as synonymous. In Plutarch we have the expression, deσTOTNY ooû zaì άdenpòv, || "thy Despotes and brother." Nay, any one is called the Despotes of his peculiar property.¶ Thus Lucian has τε δακτυλιοῦ δεσποτης, “ the owner of "the ring ;" and Theophylact uses the phrase, doTOTNS

πάντων,