Exposition of the Epistle to the Hebrews

consideration of the preceding enarration of them. 4. Leaves no tolerable sense unto the words; neither can they who embrace it declare in what sense God is the throne of Christ. 5. Is contrary to the constant use of the expression in all the Scripture; for wherever there is mention of the throne of Christ, somewhat else, and not God, is intended thereby. 6. The word (SHALL ESTABLISH) supplied by Grotius from Saadias and Aben-Ezra, to induce a sense to his exposition, makes a new text, or leads the old utterly from the intention of the words. For whereas it cannot be said, that God is the throne of Christ, nor was there any need to say, that God was for ever and ever, which two things must take up the whole intention of the words, if God the Father be spoken of; the adding of shall establish or confirm into the text, gives it an arbitrary sense, and such as by the like suggestion of any other word (as shall destroy) may be rendered quite of another import.

It is Christ then, the Son, that is spoken to and denoted by that name Elohim, ‘O God,’ as being the true God by nature, though what is here affirmed of him be not as God, but as the king of his church and people; as in another place, God is said to redeem his church with his own blood. |

Secondly. We may consider what is assigned to him, which is his kingdom; and that is described, 1. by the insignia regalia, the royal ensigns of it, namely his throne and sceptre. 2. By its duration—it is forever. 3. His manner of administration, it is with righteousness —his sceptre is a sceptre of righteousness. 4. His furniture or preparation for this administration—he loved righteousness and hated iniquity. 5, By an adjunct privilege—unction with the oil of gladness: Which, 6. is exemplified by a comparison with others: it is so with him—above his fellows.

The first insigne regium mentioned is his throne, whereunto the attribute of perpetuity is annexed—it is for ever. And this throne denotes the kingdom itself. A throne is the seat of a king in his kingdom, and is frequently used metonymically for the kingdom itself, and that applied unto God and man; see Dan. vii. 9; 1 Kings vil. 25. Angels indeed are called thrones, Col. i. 16; but that is either metaphorically only, or else in respect of some especial service allotted to them; as they are also called princes, Dan. x. 13, yet being indeed servants, Rev. xxii. 9; Heb. i. 14. These are no where said to have thrones; the kingdom is not theirs but the Son’s. And whereas our Lord Jesus Christ promiseth his apostles that they shall at the last day sit on thrones judging the tribes of Israel, as it proves their participation with Christ in his kingly power, being made kings unto God, Rey. i. 5, and their interest in the kingdom which it is his pleasure to give them, so it proves not absolutely that the kingdom is theirs, but his on whose throne theirs do attend.

Neither doth the throne simply denote the kingdom of Christ, or his supreme rule and dominion; but the glory also of his kingdom, being on his throne, he is in the height of his glory. And thus because God manifests his glory in heaven, he calls that his throne, as the earth is his footstool, Isa. Ixvi. 1. So that the throne of Christ is his glorious kingdom, elsewhere expressed by his sitting down at the right hand of the Majesty on high.

Secondly. To this throne eternity is attributed; it is my ody, ‘for ever and ever.’ So is the throne of Christ said to be in opposition unto the frail mutable kingdoms of the earth. ‘“ Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth and for ever,” Isa. ix. 7. ‘His dominion 15 an everlasting dominion which shall not pass away, and his kingdom that which shall not be destroyed,” Dan. vii. 14; Micah iv, 7; Psa. Ixxi. 7, 17; Psa. exlv. 13. It shall neither decay of itself, nor fail through the opposition of its enemies; for he must reign until all his enemies are made his footstool, 1 Cor. xv. 24—27. Nor is it any impeachment of the perpetuity of the kingdom of Christ, that at the last day he shall deliver it up to God the Father,” 1 Cor. xv. 24, seeing that then shall be an end of all rule. It is enough that it continue until all the ends of rule be perfectly accomplished; that is, until all the enemies of it be subdued, and all the church be saved, and the righteousness, grace, and patience of God, be fully glorified; whereof afterwards.

Thirdly. The second insigne regium, is his sceptre. And this, though it sometimes also denote the kingdom itself, Gen. xlix. 10; Numb. xxiv. 17; Isa. xiv. 5; Zech. x. 11: yet here it denotes the actual administration of rule, as is evident from the adjunct of uprightness annexed to it. And thus the sceptre denotes both the laws of the kingdom, and the efficacy of the government itself. So that which we call a righteous government, is here called a sceptre of uprightness.

Now the means whereby Christ carrieth on his kingdom, are his word and Spirit, with a subserviency of power in the works of his providence, to make way for the progress of his word to avenge its contempt. So the gospel is called, “'The rod of his strength,” Psa. cx. 2. See 2 Cor. x. 4—6. “He smites the earth with the rod of his mouth, and slays the wicked with the breath of his lips,” Isa. xi. 4. And these are attended with the sword of his power and providence, Psa. xlv. 3; Rev. xix. 15, or his rod, Psa. ii. 8, or sickle, Rev. xiv. 18. In these things consists the sceptre.of Christ’s kingdom.

Fourthly. Concerning this sceptre it is affirmed, that it is a sceptre of uprightness. Ev@urne, or wa, denotes either the nature of the sceptre, that is straight and right, or the use of it, that it is lifted up or stretched out, as was showed in the opening of the words. In the first sense it denoteth righteousness, in the latter mercy. According to the first sense, the following words, “Thou hast loved righteousness,” discover the habitual root of his actual righteous administration. According to the latter, there is a progress made in them to a farther qualification of the rule of Christ, or of Christin his rule. But the former sense is rather to be embraced; the!atter metaphor being more strained, and founded only in one instance that I A ie in the

Scripture, and that not taken from among the people of God, but strangers and oppressors, Esther v. 2. Digs

The sceptre then of the kingdom of Chust 1s a sceptre of righteousness, because all the laws of his gospel are righteous, holy, just, full of benignity and truth, Titus n. 1], 12. And all his administration of grace, mercy, justice, rewards, and punishments, according to the rules, promises, and threats of it, in the conversion, pardon, sanctification, trials, aftlictions, chastisements, and preservation of his elect; in his convincing, hardening, and destruction of his enemies; are all righteous, holy, unblameable, and good, Isa. xi. 4—6, xxx. 1s, Bee exlv. 17; Rev. xv. 3, 4, xvi. 5; and as such will they be gloriously manifested at the last day, 2 Thess. i. 10, though in this present world they are reproached and despised. TA.ἱ

Fifthly, The habitual frame of the heart of Christ in his regal administrations—He loveth righteousness and hateth iniquity. This shows the absolute completeness of the righteousness of Christ's kingdom, and of his righteousness in his kingdom. The laws of his rule are righteous, and his administrations are righteous, and they all proceed from an habitual love to righteousness, and hatred of iniquity in his own person. Among the governments of this world, oft-times the very laws are tyrannical, unjust, and oppressive; and if the laws are good and equal, yet oft-times their administration is unjust, partial, and wicked; or when men do abstain from such exorbitancies, yet frequently they do so upon the account of some self-interest and advantage, like Jehu, and not out of a constant, equal, unchangeable love of righteousness and hatred of iniquity; but all these are absolutely complete in the kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past, “thou hast loved righteousness, and hated iniquity,” yet the constant present frame of the heart of Christ in his rule is denoted thereby; for the Greek translation exactly followeth and expresseth the Hebrew. Now there being no form of verbs in that language expressing the present time, there is nothing more frequent in it than to denote that which is present and abiding, by the preterperfect tense, as it doth in this place.

Sixthly, The consequence of this righteous rule in Christ, is_his anointing with the oil of gladness; wherein we may consider, 1. The Author of the privilege conferred on him; that is, God, his God. 2. The privilege itself—unction with the oil of gladness. 3. The connection of the collation of this privilege with what went before; wherefore, or for which cause.

1. For the Author of it, it is said to be God—6é Θεος, 6 Θεος σου, ‘God, thy God.’ Many both ancient and modern expositors do suppose, that ὁ Θεος, in the first place, or God, is used in the same sense as 6 Θεὸς in the verse foregoing, and that it ought to be rendered “Ὁ God,’ and the words to be read therefore, “Ὁ God, thy God hath anointed thee; but as no old translation gives countenance to this conception, so that reduplication of the name of God, by an application of it in the second place, as ‘ God my God—God thy God—God the God of Israel,’ being frequent in the Scripture, there is no cogent reason why we should depart in this place from that sense of the expression. The name Gop, in the first place denotes him absolutely who conferred this privilege on the Lord Christ, that is God; and in the second place, a reason is intimated of the collation itself, by an appropriation of God to be his God in a peculiar manner.

God is said to be the God of the Son, upon a threefold account: 1. In respect of his divine nature; as he is his Father, so his God, whence he is said to be God of God; as having his nature communicated unto him by virtue of his eternal generation, John i. 14. 2. In respect of his human nature, as he was made of a woman, made under the law, so God also was his God, as he is the God of all creatures, Ps. xvi. 2, xxil. 1. 3. In respect of his whole person, God and man, as he was designed by his Father to the work of mediation; in which sense he calls him his God and his.Father, John xx. 17. And in this last sense is it, that God is here said to be his God; that is, his God in especial covenant, as he was designed and appointed to be the Head and King of his church. For therein did God the Father undertake to be with him, to stand by him, to carry him through with his work, and in the end to crown him with glory. See Isa. xlix. 1—11, 1. 4—9.

2. For the privilege itself, it is unction with the oil of gladness. There may be a double allusion in these words: 1. To the common use of oil and anointing, which was to exhilarate and make the countenance appear cheerful at feasts and public solemnities, Ps. civ. 15; Luke vii. 37, 38. 2. To the especial use of it in the unction of kings, priests, and prophets, Exod. xxx. That the ceremony was typical, is evident from Isa. Ixi. 1, and it denoted the collation of the gifts of the Holy Ghost, whereby the person anointed was enabled for the discharge of the office he was called unto. And in this sense there is commonly assigned a threefold unction of Christ. 1. At his conception, when his human nature was sanctified by the Holy Spirit, Luke i. 35, and radically endowed with wisdom and grace in which he grew up, Luke ii. 40, 52. 2. At his baptism and entrance into his public ministry, when he was in an especial manner furnished with those gifts of the Spirit, which were needful for the discharge of his prophetical office, Matt. ni. 16; John i. 52, 33. 3. At his ascension, when he received of the Father the promise of the Spirit, to pour him forth upon his disciples, Acts ii. 33. Now, though I acknowledge the Lord Christ to have been thus anointed, and that the communication of the gifts and graces of the Spirit unto him in fulness, is called his unction; yet I cannot grant that any of them are here directly intended. But that which the apostle seems here to express with the Psalmist, is the glorious exaltation of Jesus Christ, when he was solemnly instated in his kingdom. This is that which is called the making of him both Lord and Christ, Acts 11.36, when God raised him from the dead, and gave him glory, 1 Pet.i.21. He is called Christ, from the unction of the Spirit; and yet here, in his exaltation, he is said in an especial manner to be made Christ, that is, taken gloriously into the possession of all the offices and their full administration, whereunto he was anointed and fitted by the communication of the gifts and graces of the Spirit unto him. It is, 1 say, the joyful elorious unction of his exaltation, when he was signally made Lord and Christ, and declared to be the anointed one of God that is here intended; see Phil. ii. 9, 11, which also appears, τ

1. From the adjunct of this unction—He is anointed with the oil of gladness; which denotes triumph and exaltation, freedom from trouble and distress. Whereas, after those antecedent communications of the Spirit unto the Lord Christ, he was a man of sorrows, acquainted with grief, and exposed to innumerable evils and troubles.

2, The relation of this privilege granted to the Lord Christ unto what went before—He loved righteousness, and hated iniquity, expressed by 15 ὃν, and δια rovro, (the third thing considerable in this last clause of the testimony,) doth plainly declare it. The Lord Christ’s love to righteousness and hatred to imiquity, proceeded from his unction with the graces and gifts of the Spirit; and yet they are plainly intimated here to go before this anoimting with the oil of gladness, which is therefore mentioned as the consequent of his discharge of his office in this world, in like manver as his exaltation every-where is, Phil. 11.9, 11; Rom. xiv. 9. And if this anointing denote the first unction of Christ, then must he be supposed to have the love to righteousness mentioned from elsewhere, as antecedent thereunto, which is not so. Wherefore these words, 155», and δια τουτο, do declare at least a relation of congruency and conveniency unto an antecedent discharge of office in the Lord Christ, and are of the same import with do, Phil. ii. 9, and so can respect nothing but his glorious exaltation, which is thus expressed.

The last thing considerable in the words, is the prerogative of the Lord Christ in this privilege—He is anointed above his fellows. Now these fellows, companions, or associates of the Lord Christ, may be considered either generally as all those that partake with him in this unction, which are all believers, who are co-heirs with him, and thereby heirs of God, Rom. viii. 17, or more especially as those who were employed by God, in the service, building, and rule of his church, in their subordination unto him; such as were the prophets of old, and afterwards the apostles, Eph. ii. 20. In respect to both sorts, the Lord Christ is anointed with the oil of gladness above them; but the latter sort are especially intended, concerning whom the apostle gives an especial instance in Moses, ch. iil. affirming the Lord Christ in his work about the church, to be made partaker of more glory than he. In a word, he is incomprehensibly exalted:above angels and men.

And this is the first testimony whereby the apostle confirms his assertion of the preeminence of the Lord Christ above angels, in that comparison which he makes between them; which also will afford the ensuing observations.

I. The conferring and comparing of Scriptures, is an excellent means of coming to an acquaintance with the mind and will of God in them.—Thus dealeth the apostle in this place: he compareth what is spoken of angels in one place, and what of the Son in another, and from thence manifesteth what is the mind of God concerning them.

This duty lies in the command we have to search the Scriptures, John y. 39, epevvare τας ypadac, make a diligent investigation of the mind of God in them, comparing spiritual things with spiritual; what God hath declared the mind of the Spirit in one place, with what in like manner he hath manifested in another. God, to try our obedience, and to exercise our diligence unto a study in his word day and night, Ps. i. 2, and our continual meditation thereon, 1 Tim. iv. 15, (ravra μελε- τα, ev τουτοις ἰσϑι; ‘Meditate on these things, be wholly in them,’) hath planted his truths with great variety up and down his word; yea, here one part, and there another of the same truth, which cannot be thoroughly learned, unless we gather them together into one view. For instance, in one place God commands us to circumcise our hearts, and to make unto ourselves new hearts, that we may fear him; which at first consideration seems so to represent it not only as our duty, but also within our power, as though we had no need of any help from grace for its accomplishment. In another, he promiseth absolutely to circumcise our hearts, and to give us new hearts to fear him, as though it were so his work, as not to be our concern to attempt it. But now these several places being spiritually compared together, make it evident, that as it is our duty to have new and circumcised hearts, so it is the effectual grace of God that must work and create them in us. And the like may be observed in all the important truths that are of divine revelation. And this,

1. Discovers the root of almost all the errors and heresies that are in the world. Men whose hearts are not subdued by faith and humility unto the obedience of the truth, lighting on some expressions in the Scripture, that, singly considered, seem to give countenance to some such opinion as they are willing to embrace 5: without farther search they fix it on their minds and imagination, until it is too late to oppose any thing to it. For when they are once fixed in their persuasions, those other places of Scripture, which they should with humility have compared with that whose seeming sense they cleave unto, and thus have learned the mind of the Holy Ghost in them all, are considered by them to no other end, but only that they may pervert them, and free themselves from the authority of them. This, I say, seems to be the way of the most of them, who pertinaciously cleave unto false and foolish opinions. They rashly take up a seeming sense of some particular places, and then obstinately make that sense the rule of interpreting all other Scriptures whatever. Thus in our own days, we have many who, from the outward sound of those words, John i. 9, “‘ He is the true light, which lighteneth every man - that comes into the world,” having taken up a rash, foolish, and false imagination, that Christ is that light which is remaining in all men, and therein their guide and rule, do from thence either wrest the whole Scripture to make it suit and answer that supposition, or else utterly slight and despise it; when, if they had compared this Scripture with other Scriptures, which clearly explain and declare the mind of God in the things which concern the person and mediation of the Lord Christ, with the nature and works of natural, and saving spiritual light, and submitted to the authority and wisdom of God in

2. The danger that there is unto men unskilled and unexercised in the word of truth, when without the advice, assistance, or directions of others who are able to guide them, and instruct their inquiry after the mind of God, they hastily embrace opinions, which it may be some one text or other of Scripture doth seemingly give countenance unto. By this means do men run themselves into the fore-mentioned danger every day; especially where any seducing spirit applies himself unto them, with swelling words of vanity, boasting of some misunderstood word or other. Thus have we seen multitudes led by some general expressions in two or three particular places of Scripture, into an opinion about a general redemption of all mankind, and of every individual thereof; when if they had been wise, and able to have searched those other Scriptures innumerable, setting forth the eternal love of God to his elect, his purpose to save them by Jesus Christ, the nature and end of his oblation and ransom, and compared them with others, they would have understood the vanity of their hasty conceptions.

3. From these things, it appears, what diligence, patience, waiting, wisdom in searching the Scriptures, is required of all men, who intend to come unto the acknowledgment of the truth thereby. And unto this end, and because of the greatness of our concern therein, doth the Scripture itself abound with precepts, rules, directions, to enable us to a right and profitable discharge of our duty. They are too many here to be inserted. I shall only add, that the diligence of heathens will rise up in judgment, and condemn the sloth of many that are called Christians in this matter. For whereas they had nocertain rule, way, or means to come to the knowledge of the truth, yet they ceased not with indefatigable diligence and industry to inquire after it, and to trace the obscure footsteps of what was left in their own natures, or implanted on the works of creation. But many, the most of those to whom God hath granted the inestimable benefit and privilege of his word, as a sure and infallible guide, to lead them into the knowledge of all useful and saving truth, do openly neglect it, not accounting it worthy their searching, study, and diligent examination. How wofully this will rise up in judgment against them at the last day, it is not difficult to conceive. And how much greater will be their misery, who under various pretences for their own corrupt ends, do deter, yea and drive, others from the study of it.

Il. It is the duty of all believers to rejoice in the glory, honour, and dominion of Jesus Christ.—The church in the Psalm takes by faith a prospect at a great distance of his coming and glory; and thereon breaks out in a way of exultation and triumph into those words, “Thy throne, O God, is for ever.’ And if this were a matter of such joy to them, who had only an obscure vision and representation of the elory which many ages after was to follow, 1 Pet. i. 11, 12, what ought the full accomplishment and manifestation of it to be unto them that believe now in the days of the gospel. This made them of old rejoice with joy unspeakable and full of glory, even because they saw and heard the things which kings, wise men, and prophets, desired to see, and saw them not, God having prepared some better thing for us, that they without us should not be made perfect. ch. xi. 40. For,

1. Herein God is gloritied.—The kingdom of Christ is the glory of God; thereby is his name and praise exalted in the world; and therefore upon the erection and setting of it up, are all his people so earnestly invited to rejoice and triumph therein, Psal. xcv. 1—3, xevi. 1—4, xevii. 1, 2, &c. This I say is the cause of eternal joy unto all his saints, that God is pleased to glorify himself, and all the infinite excellencies of his nature, in the kingdom and rule of Jesus Christ.

2. Herein doth the honour and glory of Christ as Mediator consist, which is a matter of great rejoicing unto all that love him in sincerity. He tells his disciples, John xiv. 28, that if:ithey loved him, they would rejoice, because (said he) he went unto the Father. They considered only their own present condition and distress, being filled with sorrow, because he had told them of his departure from them; but saith he, Where is your love to me? Ought you not to have thatin your hearts, as well as care of yourselves? For your condition I shall take care, and provide for your security; and if you love me, you cannot but rejoice, because I go to my Father, toreceive my kingdom. That he who loved us, that gave himself for us, that underwent every thing that is reproachful or miserable for our sakes, is now exalted, glorified, enthroned in an everlasting immoveable kingdom, above all his enemies, secure from all opposition, is a matter of inexpressible joy, if we have any love unto him.

3. Our own concern, security, safety, present and future happiness, he herein: our all depends upon the kingdom and throne of Christ. He is our King, if we are believers; our King to rule, govern, protect, ‘and save us; to uphold us against opposition, to supply us with strength, to guide us with counsel, to subdue our enemies, to give us our inheritance and reward, and therefore our principal interest 1165 im his throne, and in the glory and stability thereof. While he reigneth, we are safe, and in our way to glory. To sce by faith this King in his beauty, upon his throne, high and lifted up, and his train filling the temple, to see all power committed unto him, all things given into his hands, and herein disposing of all, and ruling all things for the advantage of his church, must needs cause them to rejoice, whose whole interest and concern lies therein.

4. The whole world, all the creation of God, are concerned in this kingdom of Christ. Excepthis cursed enemies in hell, the whole creation is benefited by his rule and dominion; for as some men are made partakers of saving grace and salvation thereby, so the residue of that race by and with them, do receive unspeakable advantages in the patience and forbearance of God; and the very creature itself is raised, as it were, into a hope and expectation thereby of deliverance from that state of vanity whereunto now it is subjected, Rom. vii. 20,21. So that if we are moved with the glory of God, the honour of Jesus Christ, our own and only eternal interest, with the advantage of the whole creation, we have cause to rejoice in this throne and kingdom of the Son.

III. It is the divine nature of the Lord Christ,that gives eternity, stability, and unchangeableness to his throne and kingdom. “ Thy throne, Ὁ God, is for ever.”—Concerning this, see what hath formerly been delivered about the kingdom of Christ.

IV. All the laws, and the whole administration of the kingdom of Christ by his Word and Spirit, are all equal, righteous and _ holy. “ His sceptre is a sceptre of righteousness.”— The world indeed likes them not; all things in his rule seem to it weak, absurd and foolish, 1 Cor, 1. 20—23, but they are otherwise, the Holy Ghost being judge, and such they appear unto them that do believe; yea, whatever is requisite to make laws and administrations righteous, it doth all concur in those of the Lord Jesus Christ. As,

1. Authority—a just and full authority for enacting is requisite to make laws righteous. Without this, rules and precepts may be good materially, but they cannot have the formality of law, which depends on the just authority of the Legislator, without which nothing can become a righteous law. Now the Lord Christ is vested with sufficient authority for the enacting of laws and rules of administration in his kingdom. All authority, all power in heaven and earth, is committed to him, as we have before proved at large. And hence those that will not see the equity of his rule, shall be forced at last to bow under the excellency of hisauthority. And it were to be wished, that those who undertake to make laws and constitutions in the kingdom of Christ, would look well to their warrant. For it seems that the Lord Christ, unto whom all power is committed, hath not delegated any to the sons of men, but only that whereby they may teach others to do and observe what he hath commanded, Matt. xxvii. 20. If moreover they shall command or appoint aught of their own, they may do well to consider by what authority they do so, seeing that is of indispensable necessity unto the righteousness of any law whatever.

2. Wisdom is required to the making of righteous laws. This is the eye of authority, without which it can act nothing nightly or equally. Effects of power without wisdom, are commonly unjust and tyrannical, always useless and burdensome. The wisdom of law-makers is that which hath principally given them their renown. So Moses tells the Israelites, that all nations would admire them, when they perceived the wisdom of their laws, Deut. iv. Now the Lord Christ is abundantly furnished with wisdom for this purpose. He is the foundation-stone of the church, that hath seven eyes upon him, Zech. ii. 9. A perfection of wisdom and understanding in all affairs of it; being anointed with the Spirit unto that purpose, Isa. xi. 3, 4. Yea, in him are hid all the treasures of wisdom and knowledge, Col. 11. 3, it baving pleased the Father that in him all fulness should dwell, Col. i. 19, so that there can be no defect in his laws and administrations on this account. He is wise of heart, and knows perfectly what rules and actings are suited to the glory of God, and to the condition of the subjects of his kingdom; and what tendeth to their spiritual and eternal advantage. He knows how to order all things unto the great end, which in his government he aimeth at. And thence do all his laws and administrations become righteous. And this also well deserves their consideration, who take upon them to appoint laws and rules within his dominion unto his subjects, for the ends of his rule, and substance of his worship. Have they wisdom sufficient to enable them so to do? Doth the Spirit of the Lord Christ rest upon them, to make them of quick understanding in the fear of the Lord? Are they acquainted with the state and condition, the weakness, temptations, graces of all the people of Christ? If they are not, how know they but that they may command and appoint things greatly to their disadvantage, when they think to profit them? It seems a great self-assuming for men to suppose themselves wise enough to give laws to the subjects of Christ, in things directly appertaining to his kingdom.

3. They are righteous, because they are easy, gentle, and not burdensome. _ The righteousness and uprightness here mentioned, doth not denote strict, rigid, severe justice, extending itself unto the utmost of what can be required of the subjects to be ruled; but equity mixed with gentleness, tenderness, and condescension, which if it be absent from laws, and they breathe nothing but severity, rigour, and arbitrary impositions, though they may not be absolutely unjust, yet they are grievous and burdensome. Thus Peter calls the law of commandments contained in the ordinances of old, “a yoke which neither their fathers nor themselves were able to bear,” Acts xv. 10; that is could never obtain rest or peace in the precise rigid observance required of them. But now for the rule of Christ, he tells us, that his yoke is easy, and his burden light, Matt. xi. 30, and that his commandments are not grievous, | John v. 8. And this gentleness and easiness of the rule of Christ consisteth in these three things:

1. That his commands are all of them reasonable, and suited unto the principles of that natural obedience we owe to God; and so not grevious unto any thing in us, but that principle of sin and darkness which is to be destroyed. He hath not multiplied precepts merely arbitrary, and to express his authority; but given us only such as are in, themselves good, and suitable unto the principles of reason, as might be evinced by the particular consideration of his institutions. Hence our obedience unto them is called our reasonable service, Rom. Kin ls

2. His commands are easy, because all of them are suited to that principle of the new nature, or new creature, which he worketh in the hearts of all his disciples. It likes them, loves them, delights in them, which makes them easy unto it. The Lord Christ rules, as we said, by his word and Spirit: these go together in the covenant of the Redeemer, Isa. lix. 20, 21. And their work is suited and commensurate one to the other. The Spirit creates a new nature fitted for obedience according to the Word; and the Word gives out laws and precepts suited unto the inclination and disposition of that nature; and in these two consist the sceptre and rule of Christ. This suitableness of principle and rule one to the other, makes his government easy, upright, and righteous.

plies of his Spirit, to make his subjects to yield obedience to them. This is that which above all other things sets a lustre upon his rule. The law was holy, just, and good of old; but whereas it exhibited not strength unto men to enable them to obedience, it became unto them altogether useless and unprofitable, as to the end they aimed at in its observance. It is otherwise in the kingdom of Christ. Whatever he requires to be done by his subjects, he gives them strength by his Spirit and grace to perform it; which makes this rule easy, righteous, equal, and altogether lovely. Neither can any of the sons of men pretend to the least share or interest in this privilege.

4. This rule and administration of Christ’s kingdom is righteous, because useful and profitable. Then are laws good, wholesome, and equal, when they lead unto the benefit and advantage of them that do observe them. Laws about slight and trivial things, or such as men have no benefit or advantage by observing, are justly esteemed grievous and burdensome. But now all the laws, and the whole rule of the Lord Christ are every way useful and advantageous to his subjects. They make them holy, righteous, such as please God and are useful to mankind. This is their nature, this their tendency; ““ whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,” they are all engenerated in the soul, by and in the observance of these laws of Christ’s rule. They free the soul from the power of lust, the service of sin, fear of death, hell, and the world; they guide it in the truth, make it fruitful amongst mankind, and amiable unto God himself.

5. Their end manifests them to be righteous. The worth and equity of laws are taken off when low and unworthy ends are proposed to induce men to observe them. But these of the Lord Christ direct unto the highest end, propose and promise the most glorious rewards. So that whatsoever may be done or suffered in adherence unto them, bears no proportion to that exceeding rich and eternal reward which they are attended withal, which renders them highly righteous and glorious. And many other considerations of the like nature may be added. And hence a three-fold corollary may be taken:

1. That our submission to this sceptre of the Lord Christ, our obedience to the laws of his kingdom, and the administration thereof, is very righteous, equal, and reasonable. What can be farther desired to render tt so, or to provoke us unto it?

2. That the condemnation of those that refuse the reign of Christ over them, that will not yield obedience unto his laws, is most just and righteous. On these accounts will their mouths be stopped for ever, when he comes to deal with them who know not God, and obey not the gospel.

3. It is our wisdom to content ourselves with the laws of Christ, in things that belong unto his kingdom. They alone, as we have seen, have those properties which make our obedience useful or profitable. Whatever else we do, in reference unto the same end with them, is needless and fruitless drudging.

V. The righteous administrations of the Lord Christ in his government, proceed all from his own habitual righteousness and love thereunto—See this declared by the prophet Isa. xi. 1—7.

VI. God is a God in especial covenant with the Lord Christ, as he is Mediator, God thy God.—Of this covenant I have treated largely elsewhere; and therefore shall not here insist upon it.

VII. The collation of the Spirit on the Lord Christ, and his glorious exaltation, are the peculiar works of God the Father. “God, thy God, hath anointed thee.”—It was God the Father who designed and and appointed him unto his work, who actually sent him, and set him forth in the fulness of time; and therefore on him was it incumbent both to furnish him unto his work, and to crown him upon its performance. And herein these several acts, partly eternal, partly temporal, are considerable. 1. The engagement of the eternal will, wisdom, and counsel of the Father with the Son about his work, Prov. viii, 22, 23, 30, 31; Isa. xl. 1O—12. 2. His} fore-ordination of his coming, by an eternal -free act of his will, 1 Peter i. 20. Acts ii. 23. 3. His covenant with him to abide by him in the whole course of his work, Isa. xlix. 6—9, ch.].7—9. 4. His promise of him from the foundation of the world, often reiterated and repeated Gen. i. 15. 5. His actual mission and sending of him in his incarnation, Zech. ii. 8—10. 6. The exerting of his almighty power unto that purpose and effect, Luke i. 35. 7. His giving of him command and commission for his work, John, x. 18, xx. 21. ὃ. Furnishing him with all the gifts and graces of his Spirit, to fit him and enable him to his work, Isa. xi. 2, 3, Ixi. 1,2; Matt. iii, 16, 17; ‘John i. 32, 33; Col. 1. 19. 9. Abiding by him in care, love, power, and providence, during the whole course of his obedience and ministry, Isa. xlix. 2,8. 10. Speaking in him, working by him, and in both bearing witness unto him, Heb. i. 1; John v. 19—22. 11. Giving him up unto death, Rom. viii. 32; Acts ii. 23. 12. Raising him from the dead, 1 Pet.i.21; Acts ii. 24, 18. Giving all power, authority, and judgment unto him, John v. 22; Matt. xxvil. 18. 14. Exalting of him by his assumption into heaven, and glorious session at his right hand, Acts 11. 32, 33; Phil. ii. 9, 10. 15. Giving him to be the head over all the church, and subjecting all things under his feet, Eph. 1. 20—22. 16. In all things crowning him with eternal glory and honour, John, xvi. 5; Heb. 11. 9. All these, and sundry other particulars of the like nature, are assigned unto the Father, as part of his work, in reference unto the mediation of the Son. And amongst them his exaltation with the oil of gladness, hath an eminent place. And this we are taught, that in this whole work we might see the authority, counsel, and love of the Father, that “so our faith and hope through Jesus Christ might be in God, who raised him up from the dead, and gave him glory,” 1 Peter 1. 21.

VIII. The Lord Jesus Christ is singular in this unction.—This 15 that which the apostle proves in sundry instances, and by comparing him with others, who in the most eminent manner were partakers of it. And this we are in the consideration of, as the ‘particulars of it do occur. Neither shall I at present farther insist on the ensuing observations, because I will not longer detain the reader from the context, namely, that

IX. All that serve God in the work of building the church, according to his appomtment, are anointed by his Spirit, and shall be rewarded by his power, Dan. xii. 3.

X. The disciples of Christ, especially those who serve him in his church faithfully, are his companions in all his grace and glory.

Ver. 10, 11, 12.—In the following verses, the apostle by another illustrious testimony taken out of Psalm cii. confirms his principal assertion in the words ensuing.

The words are the same in the Greek Bibles as in this place of the apostle, nor is there any footstep of any other old translation of them in the Psalm. The Syriac differs little, καὶ it renders ΞῚ ΠῚ, ‘and again, to show that καὶ is no part of the testimony cited, but serves only to the introduction of another, ver. 11. For avrow απολουνται, ‘they shall perish,’ pray pon, ‘they shall pass away,’ alluding to that of 2 Pet. ii. 10, οἵ ovpavor porZndov παρελευσονται, “ the heavens shall pass away with a noise;’ ov δὲ διαμενεις, ‘but thou abidest, thou continuest,’ ms DYp mx, et tu stans es, et tu stas, et tu stabilis es, and ‘thou standest, thou art standing; answering to the Hebrew, ΤΠ in the Psalm. “EXEae avrove, ‘thou shalt roll them up.’ yx pwn, which words interpreters render variously, though to the same purpose: znvolves, Boderianus, ‘ roll them,’ complicabis, Tremellius, ‘ fold them,’ duplicabis, D’ Dieu, ‘double them up.’ And it is manifest that the translator reads ἑλιξεις, and not αλλαξἕεις; and I doubt not but the same word was inserted into the translation of the Psalm from this place of the apostle, ov δὲ ὃ αὐτὸς a, ‘thou art the same, or thou art, Tam.’ mx ext TN mx; Boderianus, Et tu sicut existens es, ‘and thou art as thou existest. Tremel. Tu autem sicut es, ers, ‘but thou shalt be as thou art.’ Properly, ‘and thou, as thou art, art; that is, ‘art the same.’

The translation of the apostle in all things material, answereth the original in the Psalm, ver. 26, 27, ov Κύριε, ‘thou, O Lord,’ is supplied out of the verse foregoing, ‘I said, Ὁ my God.’ prym od no, ‘of old,’ before it was, that is, κατ᾽ apyac, or mwera, ‘in the beginning.’ And our translation needed not to have used any difference of expression in the Psalm and in this place of the apostle, as they do; there, ‘of old,’ here, ‘in the beginning.” ‘Thou hast founded,’ not laid the foundation of, ‘the earth. And the heavens are the works?

myyn, ‘the work,’ which the Greek renders ‘ works,’ because of their variety, ‘ of thy hands.’

‘They shall perish,’ ayn mn, ‘but thou shalt stand.’ or dost abide. The word used in our translation of the Psalm, ‘endure,’ doth ill answer the original, but the margin gives relief. Psal. ‘ Yea all of them shall wax old like a garment;’ here, ‘and they shall all wax old as doth a garment.’ A little variety without difference, and that needless, the Greek text exactly expressing the Hebrew. ‘ And as a vesture shalt thou fold them up,’ np-bmn, ‘shalt thou change them.’ The change of a vesture whereunto the change of the heavens is compared, being by folding up, and laying aside, at least from former use; the apostle, instead of αλλαξεις, ‘thou shalt change,’ renders the word by ἑλιξεις, ‘thou shalt fold,’ or roll them up: x17 mns, et tu ipse, ‘and thou art he;’ καὶ ov 6 avroc, ‘and thy years shall have no end;’ shall not fail, wan. n>, ‘shall not consume.’

There is no question but that these words do sufficiently prove the preeminence of him of- whom they are spoken, incomparably above all creatures whatever. Two things therefore are questioned by the enemies of the truth, contained in them. 1. Whether they were origiginally spoken at all of Christ, which the present Jews deny. 2. Whether they are spoken all of Christ, which is questioned by the Socinians. These inquiries being first satisfied, the words shall be opened, and the force of the apostle’s argument from thence declared.

1. That what is spoken in this Psalm doth properly respect the Messiah, is denied by the present Jews. That it was owned by the ancient Hebrews is sufficiently evident from hence, that the apostle dealing with them on their own principles, urgeth them with the testimony of it. The Psalm also itself gives us light enough unto the same instruction. It is partly euctical, partly prophetical; both parts suited unto the condition of the church when the temple was wasted, and Sion lay in the dust during the Babylonish captivity. In the prophetical part there are three things signal.

1. The redemption of the people, with the re-edification of the temple, as a type of that spiritual temple and worship which was afterwards to be erected. As ver. 13, ‘‘Thou shalt arise and have mercy upon Sion, for the time to favour her, yea, the set time is come.”” And ver. 15, “When the Lord shall build Sion, he shall appear in his glory.”

2. The calling of the Gentiles to the church and worship of God, ver. 15, “‘The heathen shall fear the name of the Lord, and all the kings of the earth thy glory.” Ver. 21, 22, “To declare the name of the Lord in Sion, and his praise in Jerusalem, when the people are gathered together, and the kingdoms to serve the Lord.”

3. Hereby the creation of a new people, a new world, is brought in: ver. 18, “ This shall be written for the generation to come, (the world to come,) and the people that shall be created (the new creation of Jews and Gentiles) shall praise the Lord.” These are the heads of the prophetical part of the Psalm; and they all respect things which are every-where peculiarly assigned unto the Son who was to be incarnate; or, which is all one, they respect the days of the Messiah.

1. The redemption and deliverance of the church out of trouble is his proper work. Wherever it is mentioned, it is he who is intended, Ixxxix. 18, sa signally, Zech. ii. 8—13, and other places imumerable.

2. The bringing in of the Gentiles is acknowledged by all the Jews to respect the time of the Messiah, it being he who was to be “a light unto the Gentiles, and the salvation of God unto the ends of the earth.”’

3. Also the generation to come, and people to be created, the Jews themselves interpret of the xan ody, ‘ world to come,’ or the new state of the church under the Messiah. These two last put together, the gathering of the people, and the world to come, created for the praise of God, makes it evident that it 1s the Son whom the Psalmist hath respect unto.

Grotius in this place affirms, that the apostle accomodates unto the Messiah what was spoken of God. And he thinks it a sufficient argument to prove, the words were not spoken of the Messiah, because they were spoken of God: whereas they are produced by the apostle to prove his excellency from the properties and works of his divine nature. And he adds as the sense of the words as accommodated unto Christ, “Thou hast Jaid the foundation of the earth,” that is, “the world was made for thy sake.” But this interpretation, or violent detortion of the words destroys itself. For if they are spoken of God absolutely, and not of the Messiah, to whom they are accommodated, how can it be said the world was made for his sake, and not by him? Both senses of the words cannot be true. But this is indeed plainly to deny the authority of the apostle.

It appeareth then, that many things in this Psalm are spoken directly and immediately of the Son, though it be probable also that sundry things in it are affirmed distinctly of the person of the Father. And hence, it may be, are those frequent variations of speech from the second to the third person, that occur in this Psalm.

2. As to the second inquiry, the Socinians, who grant the divine authority of this Epistle, and therefore cannot deny but that these words some way or other belong unto the Lord Christ, yet plainly perceiving that if they were wholly understood of him, there is an end of all their religion; (the creation, not of a new, but of that world which was made of old, and which shail perish at the last day, being here ascribed unto him;) fix here upon a new and peculiar evasion. Some words, they say, of this testimony belong unto Christ, (so much will they yield to the authority of the apostle,) but not all of them; whereby they hope to secure their own error. Now because if this pretence hold not, this testimony is fatal to their persuasion, I hope it will not be unacceptable, if in our passage we do consider the distribution they make of the words according to their supposition, and the arguments they produce for the confirmation of their exposition, as they are managed by Crellius or Slichtingius in their comment on this place..

1. He says, that this testimony doth so far belong unto Christ, as it pertaineth to the scope of the writer of the epistle. ‘This Scripture,’ saith he, as appears from ver. 4. is to prove, that after Christ sat down at the nght hand of God, he was made more excellent than the angels; whereto the affirming that he made heaven and earth doth no way conduce.’

Answ. 1. Suppose that to be the scope of the apostle which is intimated; how doth this author know that it suits not his purpose to show that the Lord Christ is God, by whom heaven and earth were made, seeing it is manifest that himself thought otherwise, or he had not produced this testimony thereof. 2. The testimony is not unsuited unto the scope pretended. For whereas in the administration of his office, the Son was apparently for a while made lower than the angels, he may in these words discover the equity of his after exaltation above them, in that in his divine nature and works he was so much more excellent than they. 3. The true and proper design of the apostle we have before evinced, which is to prove the excellency of the person by whom the gospel was revealed, and his preeminence above men and angels, which nothing doth more unquestionably demonstrate than this, that by him the world was created; whence the assignation of a divine nature unto-him doth undeniably ensue.

2. To promote this observation, he adds a large discourse about the use and application of testimonies out of the Old Testament in the New, and says, ‘that they are made use of by the writers of it, either because of some agreement and likeness between the things intended in the one and the other, or because of some subordination. In the former way, that which is spoken of the type, is applied unto the antitype; and sometimes for likeness sake, that which was spoken of one thing is applied unto another; as Matt. xv. 7,8, our Saviour applies those words of Isaiah to the present Jews, which were spoken of their forefathers.’

Answ. That which is spoken in the first place of an instituted type, is also spoken of the antitype or things prefigured by it, so far as it is represented by the type; so that one thing teaches another, and thereon the words have a double application;—first to the type, ultimately to the antitype. But herein such testimonies as this have no concernment. 2. The Scripture sometimes makes use of allegories, illustrating one thing by another, as Gal. iv. 21—24. Neither hath this any place here. 3. That what is spoken of one, should because of some similitude be affirmed to be spoken of another, and nothing agree properly unto him, is untrue, and not to be exemplified with any seeming instance. 4. The words of Isaiah, ch. xxix. 18, which our Saviour makes use of, Matt. xv. 7—9, were a prophecy of the Jews who then lived, as our Saviour both expressly affirms, and the context in the prophet doth plainly declare.

“Some things,’ he adds, ‘ are applied unto others than they are spoken of, because of their subordination to him or them of whom they are spoken. Thus things that are spoken of God are applied unto Christ, because of his subordination to him; and of this,’ saith he, ‘we have an instance in Acts xill. 47, where the words spoken of the Lord Christ, Isa. xlix. 6, “I have set thee to be a light to the Gentiles, that thou shouldst be for salvation to the ends of the earth;” are applied unto the apostles, because of their subordination unto Christ. And in this case the words have but one sense, and belong primarily

unto him of whom they are first spoken, and are secondarily applied unto the other.’

Answ. According to this rule, there is nothing that ever was spoken of God, but it may be spoken of and applied unto any of his creatures, all things being in subordination unto him. At least it may be so in that wherein they act under him, and are in a peculiar subordinatiou to him. And yet neither can such a subordination, according to this man’s opinion, be applied unto Christ, who in the creation of heaven and earth was in no other subordination to God, than any other things not yet made or existing; so that this rule, that what 5. spoken of God is applied unto them who are in subordination unto him, as it 15 false in itself, so it is no way suited to the present business; Christ being in this man’s judgment in no subordination | to God when the world was made, being absolutely in all respects in the condition of things that were not. Nor doth the mstance given at all prove or illustrate what is pretended. The apostle in the citing of those words to the Jews, doth not in the least apply them to himself, but only declares the ground of his going to preach the gospel unto the Gentiles; which was, that God had promised to make him whom he preached, to be a light, and to bring salvation unto them also.

Wherefore he adds, 3. what is direct to his pretension, ‘ that all the words, or things signified by them in any testimony, which are first spoken of one, and then are, for some of the causes mentioned, (that is, conveniency, similitude, or subordination,) applied unto another, are not to be looked on as proper to him to whom they are so applied; but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used, as in the testimony produced, ver. 7. “1 will be unto bim a Father, and he shall be to mea Son;” the words immediately following are, ‘if he shall offend against me, I will chastise him with the rod of men;” which words being spoken of Solomon, can no way be applied unto Christ.’

Answ. What is spoken of any type and of Christ jointly, is not so spoken for any natural conveniency, similitude, or subordination, but because of God’s institution, appointing the type so to represent and shadow out the Lord Christ, that what he would teach concerning him should be spoken of the type whereby he was represented. Now no person that was appointed to be a type of that, being in all things a type, it is not necessary that whatever was spoken of him was also spoken of Christ, but only what was spoken of him under that formal consideration of an instituted type. This we showed to have been the case with Solomon, of whom the words mentioned were spoken, as he bare the person of Christ; other things being added in the same place, that belonged unto him in his own personally moral capacity. And therefore those things (as that, “if he offend against me”) are not at all mentioned by the apostle, as not being spoken of him as a type. And this plainly overthrows the pretension of our commentator; for if the apostle would not produce the very next words to the testimony by him brought, because they did not belong unto him of whom he spake, it proves undeniably that all those which he doth so urge and produce were properly spoken of him. And I cannot reach the strength of this inference, because in a place where all that was spoken was not spoken of Christ, the apostle makes use of what was so spoken of him, and omits that which was not; therefore of that which he doth produce in the next place, somewhat does belong to him, and somewhat does not. If any thing be offered to this purpose, it must be in an instance of a testimony produced, in the words whereof, which are produced, and not in what may follow in the same chapter and Psalm, there is that affirmed, which doth now no more belong unto Christ, than the making of heaven or earth belongeth to this writer, which is the case in hand.

Having premised these general considerations, he makes application of them in particular to his interpretation of this testimony used by the apostle.

‘These words,’ saith he, ‘ being first expressly spoken of God, and being here by this writer referred unto Christ, we must consider what in them makes to his scope and purpose, what is agreeable to the nature and condition of Christ, who certainly was a man; and such certainly is not he which the Psalm speaks of, about the creation of heaven and earth. And this was well known to them with whom the apostle had to do

But any one may perceive that these things are spoken gratis, and upon the supposition that Christ was a mere man, and not God by nature; when the words themselves ascribing a pre-existence to the world, and omnipotency unto him, do prove the contrary. What is the scope of the apostle in the whole discourse under consideration, hath been shown, as also how directly this whole testimony tends to the proof of what he had proposed. It is true, that the words are spoken of him who is God, but no less true, the apostle being judge, that it is the Son of God who is that God. It is true, that he also was man, and nothing is ascribed unto him but what belongs unto him, who was man, but not as he wasman. And such was the creation of heaven and earth.

The opinicn of these men is, that whereas two things are mentioned in the words,—the creation of the world, which was past; and the dissolution or destruction of it, which was to come, that the latter 15 assigned unto Christ, but not the former: and for this division of the words, which confessedly is not in the least intimated by the apostles, he gives these reasons.

1. «All the words of the Psalm being manifestly spoken of the high God, and no word in the Psalm declaring Christ to be that God, yet of necessity, if these words be applied unto Christ, he must be supposed to be the high God there spoken of. But if this divine writer had taken this for granted, he had been eminently foolish to go about to prove by arguments and testimonies, that the Creator does excel all creatures. He should use, in a matter no way doubtful, witnesses no Way necessary.’ j

This is the first reason whereby he would prove that the apostle did not apply the words to Christ, though he himself plainly says that he does; for his preface to them is, “ But to the Son he βαιά." Or that if he doth so, he doth it wondrous foolishly, for such liberty δε poor worms take to themselves. That the Psalm so speaketh of the high God, that it directly and peculiarly intends Christ the Son of God, hath been in part declared, and shall farther afterwards be evinced. And the eulogium in these words given unto him proves him to be so. And though he affirms that it was a foolish thing in the apostle to prove from the works of him that is God, that he is above the angels, the most glorious of made creatures, yet God himself most frequently from these his works, his omniscience, omnipresence, and other attnbutes declared in them, proves his excellency in comparison of idols, which have no existence but in the imagination of men. See Isa. xli. 20, 21, &c.

By this testimony, then, the Holy Ghost with infinite wisdom proves, that he who was made less for a little while than the angels in one respect, was absolutely, and in his own person, infinitely above them, as being the Creator of heaven and earth.

He adds, secondly, ‘Those Hebrews to whom he wrote, were either persuaded that Christ was God, the Creator of heaven and earth, or they were not. If they were, what need of all these arguments and testimonies? One word might have dispatched this whole controversy, by affirming that Christ was the Creator, and that angels were creatures between whom there could be no comparison, nor any reason to fear that the law given by the administration of angels should be preferred to the gospel whereof he was the author. If we shall say the latter, that they did not yet believe it, how do we suppose that he takes a great deal of pains to little purpose? for he assures and takes for granted, that that was true which was alone in question. What need he then to prove by so many arguments, that Christ was more excellent than the angels, and to take that for granted which would have put it out of question, namely, that he was God who made heaven and earth?’

Answ. This dilemma hath as much force against the other testimonies produced in this chapter or elsewhere by the apostle, as it hath against this; so that the using of it doth scarce argue that reverence to the holy word of God which is required of us. But the truth is, grant whether of the suppositions you please, nothing of inconvenience as unto the apostle’s argumentation will ensue. Let it be granted that they did believe, and that expressly that Christ was God, have believers no need to have their faith confirmed by testimonies out of the word, that may not so readily occur to themselves? Have they no need to be strengthened in the faith, especially in such points as were in those days greatly opposed, as was this of the eternal glory of the Messiah, concerning which the believing Hebrews had to do with learned and stubborn adversaries continually. And if the apostle might have ended the whole controversy, by plainly affirming that he was the Creator of all things, and the angels creatures, might he not as well have ended the dispute about his preeminence above angels with one word, without citing so many testimonies to prove it? But would he then have unfolded the mysteries of the Old Testament to the Hebrews, which was his design, had be manifested that he taught nothing but what was before revealed, though obscurely, to Moses and the prophets, which he aimed to do, thereby to strengthen and confirm in the faith those that did believe, and convince gainsayers? Again, suppose some of them to whom he wrote did not yet expressly believe the deity of Christ, as the apostles themselves did not for a while believe his resurrection, could any more convincing way be fixed on to persuade them thereunto, than by reminding them of those testimonies of the Old Testament, wherein the attributes and works of God are ascribed unto him? Nor was it now in question whether Christ was God or not; but whether he were more excellent than the angels that gave the law. And what more effectual course could be taken to put an end to that inquiry, than by proving that he made the heaven and earth; that is, producing a testimony wherein the creation of all things is assigned unto him? [{ is beyond the wisdom of man to invent a more conclusive proof of preeminence.

3. He adds, ‘That Christ might be spoken of in this place, either in respect of his human nature, or of his divine; if of the former, to what end should he make mention of the creation of heaven and earth? Christ, as a man, and as made above the angels, made not heaven and earth. If as God, how could he be said to be made above the angels?”

But the answer is easy:—Christ is said to be made above, and more excellent than the angels, neither absolutely as God, nor absolutely as man, but as he was God-man, the Mediator between God and man; in which respect, as Mediator for the discharge of one part of his office, he was a little while made lower than they; and so the creation of heaven and earth does demonstrate the dignity of his person, and the equity of his being made more excellent than the angels in his oflice. And this fully removes his following exceptions, that the remembering of his deity could be no argument to prove that the humanity was exalted above the angels; for it is not an argument of the exaltation of his humanity, but the demonstration of the excellency of his person, that the apostle hath in hand.

4. He allegeth, ‘That it is contrary to the perpetual use of the Scripture, to affirm absolutely of Christ that he created any thing. When any creation is ascribed unto him, it is still applied to him as the immediate cause, and said to be made by him, or in him; he is no where absolutely said to create. And if he created the world, why did not Moses as plainly attribute that unto him, as the writers of the New Testament do the new creation?’,

Answ. Were it affirmed in this place only that Christ made all things, yet the words being plain and evident, and the thing itself agreeable to the Scriptures in other places, and not repugnant to any testimony therein contained, there is no pretence for them who truly reverence the wisdom and authority of the Holy Ghost in the word, to deny the words to be spoken properly and directly. Indeed if we may take that course, there will be nothing left sacred, and ακινητον in the Scripture. Besides, we have shown already the vanity of that distinction, of God’s making things by Christ, as though it denoted any subordination in causality; nor will the Socinians themselves admit of any such thing, but confute that notion in the Arians. But this is not the only place wherein it is affirmed that Christ made all things that are in the heaven and the earth; John i. 1, 2; Col. 1. 16; ver. 3 of this chapter, with sundry other places affirm the same. For what they exact of Moses, did we not believe that God knew what revelation of himself became that dark dispensation better than they, we might consider it. But yet there are even in Moses himself many, and in his expositors, the prophets, more testimonies of the creation of the world by the Word, that is, the Son of God, which have elsewhere been opened and vindicated.

5. He concludes, ‘That the order and method of the apostle’s pro- ‘ceedure, do evince, that this creation of heaven and earth is not attributed unto him. For we see that he proves the excellency of Christ above angels from his name, that he is by the way of eminence called the Son of God; and then he proceeds to his adoration by angels. And in the third place, he goes on to the kingly honour and throne of Christ; after which, he produceth the testimony we insist upon, and then adds the end of that kingdom which Christ now administereth in the earth. To what end in this discourse should he mention the creation of heaven and earth, when if that be omitted all the series of the discourse agrees and hangs well together? For having declared the kingdom of Christ, with the continuance of his person for ever, he asserts an eminent effect of the kingdom in the abolition of heaven and earth, and then the end of that kingdom itself.’

But this analysis of the apostie’s discourse, agreeth not to the mind of the apostle, or his design in the place, nor to the principles of the men that formed it, nor is indeed any thing but vain words, to persuade us that the apostle did not say that which he did say, and which is written for our instruction. First, It is not agreeable to their own principles; for it placeth the naming of Christ, the Son of God, and his adoration by the angels, as antecedent to his being raised to his kingly throne, both which, especially the latter, they constantly make consequent unto it, and effects of it. Nor is it at all agreeable to the apostle’s design, which is not to prove by these testimonies directly that Christ was exalted above angels; but to show the dignity and excellency of his person who was so exalted, and how reasonable it 15 that it should be so; which is eminently proved by the testimony under consideration. For the proof of this excellency, the apostle produceth those testimonies that are given unto him in the Old Testament, and that as to his name, his honour and glory, and his works, in this place. Neither is there any reason of ascribing the destruction of heaven and earth unto the kingly power of Christ, excluding his divine power in their creation; for the abolition of the world, if such is to be, or the change of it, is no less an effect of infinite power than the creation of it; nor doth it appertain to the kingdom of Christ, but by accident, as do the other works of the providence of God.

These exceptions then being removed, before we proceed to the interpretation of the words, we shall see what evidence may be added unto what we have already offered from the Psalm, to evince and prove that this whole testimony doth belong unto him, which, were there no other (as there are many) testimonies to this purpose, were abundantly sufficient to determine this controversy. -

1. We have the authority of the apostle for ascribing it unto him. The word and, in the beginning of the verse, relates confessedly to, “but unto the Son he saith,” ver. 8, as if he had said, ‘‘ but unto the Son he saith, Thy throne, Ὁ God, is for ever and ever:” and to the Son he said, “Thou, O God, in the beginning hast founded the earth.” 2. Again, the whole testimony speaks of the same person, there being no colour of thrusting into the text any other person not intended in the beginning; so that if any part of what is spoken do belong to Christ, the whole of necessity must do so. To suppose that in this sentence, “ Thou hast laid the foundation of the earth,” and thou “ shalt fold them up as a garment,” that one person is under- ‘stood in the first place, another in the latter, no such thing being intimated by the Psalmist or the apostle, is to suppose what we please, that we may attain what we have a mind to. One person is here certainly and only spoken to. If this be the Father, the words concern not Christ at all, and_ the apostle was deceived in his allegation of them; if the Son, the whole 15 spoken of him, as the apostle affirms. Nor, 3, Can any reason be assigned why the latter words should be attributed to Christ, and not the former. They say it is because God by him shall destroy the world, which is the thing in the last words spoken of; but where is it written, that God shall destroy the world by Christ? If they say in this place, 1 say then Christ is spoken to, and of in this place; and if so, he is spoken of in the first words, and thou Lord, or not at all. Besides, to whom do those closing words belong, “ but thou art the same, and thy years fail not?” If these words are spoken of Christ, it is evident that all the foregoing must be so also; for his enduring the same, and the not failing of his years, that is, his eternity, is opposed to the creation and temporary duration of the world. If they say, that they beiong to the Father primarily, but are attributed unto Christ, as that of changing or abolishing the world, because the Father doth it by him, I desire to know what is the meaning of these words, ‘Thou art the same by Christ?’ and,‘ Thy years fail not by Christ?’ Is not the Father eternal but in the man Christ Jesus? If they say that they belong not at all to Christ, then this is the sum of what they say; the beginning of the words, and the close of them, if spoken of Christ, would prove his infinite power, eternity, and divine nature: one passage there is in the words which we suppose will not do so; therefore we will grant that the passage concerneth him, but not the beginning nor end of the testimony, though spoken undeniably of the same person. And whether this becomes men professing a reverence of the word of God, is left to themselves to judge. Besides. should we grant all these suggestions to be true, the apostle by his citing of this testimony would prove nothing at all to his purpose, no not any thine toward that which they affirm him to aim at; namely, that he was more excellent than the angels. For whence out of these words shall any such matter be made to appear? They say in that by him God will fold up the heavens as a vesture; but, first, no such thing is mentioned nor intimated. He who made them, is said to fold them; and if they say that from other places it may be made to appear that it shall be done by Christ; then as this place must be laid aside as of no use to the apostle, so indeed there is nothing ascribed to Christ, but what the angels have a share in, and that probably the’ most principal; namely, in folding up the creation as a garment, which is a work that servants are employed in, and not the King, or Lord himself. Indeed,he that shall without prejudice consider the apostle’s discourse, will find little need of arguments to manifest whom he applies this testimony unto. He calls him Κύυριος, ‘in the beginning,’ using that word which perpetually in the New Testament denotes the Lord Christ, as plainly expounding the text so far as to declare of whom it speaks. Nor doth this testimony ascribe any thing to him, but what in general he had before affirmed of him, namely, that by him the worlds were made; nor was it ever heard of, that any man in his nght wits should cite a testimony to confirm his purpose, containing words that were never spoken of him to whom he applies them; words in which there is scarce any thing which can tolerably be applied unto him, and a testimony the greater part of which would declare him to be that which he is not at all; so that the words, as used to his purpose, must needs be both false and ambiguous. Who then can but believe on this testimony of the apostle, that Christ the Lord made heaven and earth; and if the apostle intended not to assert it, what is there in the text, or near it, as a buoy to warn men from running on a shelf, there where so fair a harbour appears unto them? From all that hath been said, it is evident that this whole testimony belongs to Christ, and is asserted by the apostle so to do.

We now proceed to the interpretation of the words. The person spoken of, and spoken to in them, is the Lord: ov Kupue, ‘thou, Lord’ The words are not in the Psalm in this verse; but what 15. spoken is referred unto ‘dx, ‘my God.’ I said, ““O my God, take me not away in the midst of my days;”’ comforting himself under the consideration of the frailty and misery of his lite, with the thoughts and faith of the eternity and power of Christ. For be our lives never so frail, yet as to life eternal, because he liveth, we shall live also; and he is of power to raise us up at the last day, John xiv. 19; 1 Cor. xv.; and that is the ground of all our consolation against the brevity and misery of our lives. Whereby it also further appears, that it is the Lord Christ whom the Psalmist addresses himself unto; for from the absolute consideration of the.omnipotence and eternity of God, no consolation can be drawn, And indeed the people of the Jews openly affirmed, that they could not deal immediately with God, but bya Mediator, which God eminently approved in them, wishing that such a heart would always abide inthem, Deut. v. 25—29. Accordingly, he suffered them not to approach his typical presence between the cherubims, but by a typical mediator, their high priest; so also were they instructed in their real approach unto God, that it was not to be made immediately to the Father, but by the Son, whom in particu- Jar the apostle declares the Psalmist in this place to intend.

Concerning this person, or the Lord, he affirms two things, or attributes two things unto him: 1, The creation of heaven and earth.

2. The abolition or change of them, From that attribution, he proceeds to a comparison between him and the most glorious of his creatures, and that as to duration or eternity; frailty and change in and of himself, one of the creatures, being that which in particular he addresseth himself to the Lord about.

2. The time or season of the creation is first intimated: κατ᾽ apyac, for ev apyy, that is, mwYx7a, ‘in the beginning,’ or as the word is here, 0295, of old,’ before they were or existed. They had their being and beginning from thee; of old they were not, but in thy season thou gavest existence or being unto them.

Ver. 10.—Thou hast laid the foundation of the earth, and the heavens are the works of thy hands.

Two things are observable in this expression of the creation of all things: 1. The distribution made of them into heaven and earth, being distinctly mentioned. In the consideration of the works of God, to admire his greatness, power, and wisdom in them, or to set forth his praise for them, it is usual in the Scripture to distribute them into parts, the more to fix the contemplation of the mind upon them, and to excite it unto faith, admiration, and praise. So dealeth the Psalmist with the works of God’s providence, in bringing the children of Israel out of Egypt, Psal. cxxxvi. He takes, as it were, the whole of that curious work into its several pieces, and subjoins that inference of praise to every one of them. “for his mercy endureth for ever.” And so he dealeth with the works of creation, Psal. xix. and sundry other places. 2. What is peculiar in the expressions with respect unto each of them. Of the earth, it is said “ he founded it,” because of its stability and unmoveableness, which is the language of the Scripture; “he set it fast,” he established it, that it should not be moved for ever. It may also be the whole fabric of heaven and earth is compared to an edifice or building, whereof the earth, as the lowest or most depressed part, is looked on as the foundation of the whole; but the stability, unmoveableness, and firmness of it is that which the word expresseth, and which is most properly intended. 9, Of the heavens, that they are the works of his hands; alluding to the curious frame and garnishing of them with all their host of glorious lights with which they are adorned. The mw, Job xxvi. 13, the beautifulness, adorning, or garnishing of the heavens, in the curious, glorious forming and fashioning of them, is that which in a way of distinction the Psalmist aims to express in these words, “ the heavens are the works of thy hands;” that which thy hands, thy power with infinite wisdom hath framed, so as to set off, and give lustre and beauty to the whole fabric; as a master workman doth the upper and more noble parts of his building. This is the first thing assigned to the Lord in this testimony of his glory.

The second is the change or abolition of them. Most suppose that the heavens and the earth at the last day shall only be changed, altered, or renewed, as to their quality and beauty; some that they shall be utterly destroyed, consumed, and abolished. The discussing of that doubt belongs not directly to the interpretation or exposition of this place; neither sense of the words conducing particularly to the apostle’s purpose and design in reciting this testimony. It is enough to this argument that the work which was of old in the creation of the world, and that which shall be in the mutation or abolition of it, which is no less an effect of infinite power than the former, is ascribed unto the Lord Christ. Whatever the work be, he compares them toa garment no more to be used, or at least not to be used in the same kind wherein it was before; and the work itself to the folding up or rolling up of such a garment, intimating the greatness of him by whom this work shall be performed, and the facility of the work unto him. The whole creation is as a garment, wherein he shows his power clothed unto men; whence in particular he is said to clothe himself in light as with a garment. And in it, is the hiding of his power; hid it is, asa man is hid with a garment; not that he should not be seen at all, but that he should not be seen perfectly, and as he is. It shows the man, and he is known by it; but also it hides him, that he is not perfectly or fully seen. So are the works of creation unto God; he so far makes them his garment or clothing, as in them to give out some instances of his power and wisdom; but he is also hid in them, in that by them no creatures can come to the full and perfect knowledge of him. Now when this work shall cease, and God shall unclothe or unveil all his glory to his saints, and they shall know him perfectly, see him as he is, so far as a created nature is capable of that comprehension, then will he lay them aside and fold them up, at least as to that use, as easily as a man lays aside a garment that he will wear or useno more. This lies in the metaphor. On this assertion he insinnates a comparison between this glorious fabric of heaven and earth, and him that made them, as to durableness and stability, which is the thing he treats about, complaining of his own misery or mortality. For the heavens and the earth, he declares, that they are in themselves of a flux and perishing nature; mar, avrou, isti, “ they shall perish.’ The word immediately relates to the heavens, but by the figure Zewgma, comprehends and takes in the earth also: ‘‘ The earth and the heavens shall perish.” ‘This fading nature of the fabric of heaven and earth, with all things contained in them, he sets forth, first, by their future end, “they shall perish:” secondly, their tendency unto that end, “they wax old as a garment.” By their perishing, the most understand their perishing to their present condition and use, in that alteration or change that shall be made of them; others, their utter abolition. And to say the truth, it were very hard to suppose that an alteration only, and that to the better, a change into a more glorious condition should be thus expressed, ymax’; that word, as the Greek ἀπολουνταῖι also, being always used in the worst sense, for a perishing by a total destruction. Their tendency unto this condition, is their waxing old as a garment. Two things may be denoted in this expression,: 1. The gradual decay of the heavens and earth waxing old, worse, and decaying in their worth and use. 2 A near approximation or drawing nigh to their end and period. In this sense, the apostle in this Epistle affirms, that the dispensation of the covenant which established the Judaical worshi and ceremonies, did wax old and decay, ch. viii. 13. Not that it had lost any thing of its first vigour, power, and efficacy, before its abolition. The strict observance of all the institutions of it by our Saviour himself, manifests its power and obligation to have continued in its full force. And this was typified by the continuance of Moses in his full strength and vigour until the very day of his death. But he says, it was old and decayed when it was eyyuc αφανίσμου, ‘near to a disappearance,’ to its end, period, and to an utter uselessness, as then it was; even as all things that naturally tend to an end, do it by age and decays. And in this, not the former sense, are the heavens and earth said to wax old, because of their tendency to that period, which either in themselves, or as to their use, they shall receive; which is sufficient to manifest them to be of a changeable perishing nature. And it may be, that it shall be with these heavens and earth at the last day, as it was withthe heavens and earth of Judaical institutions, (for so are they frequently called, especially when their dissolution is spoken of,) in the day of God’s creating the new heavens and the earth in the gospel according to his promise. For though the use of them and their power of obliging to their observance was taken away and abolished, yet are they kept in the world as abiding monuments of the goodness and wisdom of God in teaching his church of old. So may it be with the heavens and earth of the old creation, though they shall be laid aside at the last day from their use as a garment, to clothe and teach the power and wisdom of God to men, yet may they be preserved as eternal monuments of them.

In opposition hereunto, it is said of Christ that he abideth, he is the same, and his years fail not. One and the same thing is intended in all these expressions; even his eternal and absolutely immutable existence. Eternity is not amiss called a nunc stans, a present existence, wherein or whereunto nothing is past or future; it being always wholly present in and to itself. This is expressed in that ΤΏΡ nx, ‘thou standest, abidest, endurest, alterest not, changest not.’ The same is also expressed in the next words: sim nnn, ὃ αυτος εἰ, ‘ thou art he,’ or art the same, or, as the Syriac hath it, ‘the same that thou art.’ There is an allusion in these words unto, if not an expression of that name of God, I am; that is, whois of himself, in himself, always absolutely and unchangeably the same. And this, sim ΤΙΝ, tw apse, the Hebrews reckon as a distinct name of God. Indeed, mm, NIT TIN, ὃ wy, αὐτὸς εἰ» are all the same name of God, expressing his eternal and immutable self-subsistence.

The last expression also, though metaphorical, is of the same import: “Thy years fail not.” He who is the same eternally, properly hath no years, which are a measure of transient time, denoting its duration, beginning, and ending. This is the measure of the world, and all things contained therein, Their continuance is reckoned by years. To show the eternal subsistence of God in opposition to the frailty of the world, and all things created therein, it is said, “ his years fail not;” that is, theirs do, and come to an end: of his being and existence there is none. ὶ

How the apostle proves what he intended by this testimony, hath been declared in the opening of the words, and the force of it under his purpose lies open to all. We may now divert to those doctrinal observations which the words offer unto us. | As,

I. All the properties of God, considered in the person of the Son. the head of the church, are suited to give relief, consolation, and support to believers in all their distresses.—This truth presents itself to us from the use of the words in the Psalm, and their connexion in the design of the Psalmist. Under the consideration of his own mortality and frailty, he relieves himself with thoughts of the omnipotence and eternity of Christ; and takes arguments from thence to plead for relief.

And this may a little further be unfolded for our use in the ensuing observations.

1. The properties of God are those whereby God makes himself known to us, and declares both what he is, and what we shall find him to be in all that we have to deal with him. He is infinitely holy, just, wise, good, powerful, &c. And by our apprehension of these things, are we led to that acquaintance with the nature of God, which in this life we may attain, Exod. xxxiv. 5—7,

2. God oftentimes declares and proposeth these properties of his nature unto us for our support, consolation, and relief in our troubles, distresses, and endeavours after peace and rest to our souls, Isa. xl. 27—31.

3. That since the entrance of sin, these properties of God absolutely considered, will not yield that relief and satisfaction unto the souls of men, which they would have done and did, while man continued obedient unto God, according to the law of his creation. Hence Adam upon his sin, knew nothing that should encourage him to expect any help, pity, or relief from him, and therefore fled from his presence and hid himself. The righteousness, holiness, purity, and power of God, all infinite, eternal, unchangeable, considered absolutely, are no way suited to the advantage of sinners in any condition, Rom. 1. 32; Heb. i. 12.

4. These properties of the divine nature are in every person of the Trinity entirely; so that each person is so infinitely holy, just, wise, good, and powerful, because each person is equally partaker of the whole divine nature and being.

5. The person of the Word, or the eternal Son of God, may be considered either absolutely as such, or as designed in the counsel, wisdom, and will of the Father, by and with his own will and consent, unto the work of mediation between God and man, Prov. viii. 22, 27 —3l. And in him, as such, it is that the properties of the nature of are suited to yield relief to believers in every condition,

Ist, It was the design of God in the appointment of his Son to be Mediator, to retrieve the communion between himself and his creature that was lost by sin. Now man was so created at first, as that every thing in God was suited to be a reward unto him, and in all things to give him satisfaction. This being wholly lost by sin, and the whole representation of God to man having become full of dread and terror, all gracious intercourse in a way of special love on the part of God, and spiritual willing obedience on the part of man, was intercepted and cut off. God designing again to take sinners into a communion of love and obedience with himself, it must be by representing unto them his blessed properties, as suited to their encouragement, satisfaction, and reward. And this he doth in the person of his Son, as designed to be our Mediator, Heb. 1. 2, 3. For,

2d, The Son is designed to be our Mediator, and the head of his church, in a way of covenant, wherein there is an engagement for the exerting of all the divine properties of the nature of God, for the good and advantage of them for whom he hath undertaken, and whom he designed to bring again into favour and communion with God. Hence believers do no more consider the properties of God in the person of the Son absolutely, but as engaged in a way of covenant for their good, and as proposed unto them for an everlasting and satisfactory reward. This is the ground of his callmg upon them so often to behold, see, and consider him, and thereby to be refreshed. They consider his power, as he is mighty to save; his eternity, as he is an everlasting reward; his righteousness, as faithful to justify them; all his properties as engaged in covenant for their good and advantage. Whatever he is in himself, that he will be to them in a way of mercy. Thus do the holy properties of the divine nature become a means of support unto us, as considered in the person of the Son of God. And this is,

1. A great encouragement unto believing. The Lord Christ, as the wisdom of God, inviting sinners to come in unto him, and to be made partakers of him, lays down all his divine excellencies as a motive thereunto, Prov. viii. 14, 15, &c. For on the account of them, he assures us that we may find rest, satisfaction, and an abundant reward in him. And the like invitation doth he give to poor sinners, Isa. xlv. 22. “look unto me, and be saved, all the ends of the earth; for I am God, and there is none else.” They may justly expect salvation in him who is God, and in whom all divine attributes are proposed to their benefit; as they find who come unto him, ver. 24, 25. The consideration hereof prevents all the fears, and answers all the doubts of them that look up unto him..

2. An instruction how to consider the properties of God by faith for our advantage; that is, as engaged in the person of the Son of God for our good. Absolutely considered they may fill us with dread and terror, as they did them of old, who concluded when they thought they had seen God, or heard his voice, that they should die. Considered as his properties, who is our Redeemer, they are always relieving and comforting, Isa. liv. 4, 5.

II. The whole old creation, even the most glorious parts of it, hastening unto its period, at least of our present interest in it, and use of it, calls upon us not to fix our hearts on the small perishing shares which we have therein, especially since we have him who is omnipotent and eternal for our inheritance.—The figure or fashion of this world, that lovely appearance which it hath at present unto us, the apostle tells us, is passing away; it is hastening unto its period, it 1s a fading, dying thing, that can yield no true satisfaction.

III. The Lord Christ the mediator, the head and spouse of the church, is infinitely exalted above all creatures whatever, in that he 15 God over all, omnipotent and eternal.

IV. The whole world, the heavens and earth, being made by the Lord Christ, and being to be dissolved by him, is wholly at his: disposal, to be ordered for the good of them that do believe-—And therefore,

V. There is no just cause of fear unto believers, from any thing in heaven or earth, seeing they are all of the making, and at the disposal of Jesus Christ.

VI. Whatever our changes may be, inward or outward, yet Christ changing not, our eternal condition is secured, and relief provided against all present troubles and miseries.—The immutability and eternity of Christ is the spring of our consolation and security in every condition.

VII. Such is the frailty of the nature of man, and such is the perishing condition of all created things, that none can ever obtain the least stable consolation, but what ariseth from an interest in the omnipotency, sovereignty, and eternity of the Lord Christ.—This, I say, is that which the words insisted on as they are used in the Psalm do instruct us in; and this therefore we may a Itttle farther improve.

This is that which we are instructed in by the ministry of John Baptist, Isa xl. 6—8, “The voice cried, All flesh is grass, and all the goodliness thereof is as the flower of the field: the grass withereth: and the flower fadeth, because the Spirit of God bloweth upon it; surely the people.is grass; the grass withereth, the flower fadeth, but the word of our God shall stand for ever.’ All is grass, fading grass; though it bloom and appear goodly for a little season, yet there is no continuance, no consistency in it. Every wind that passeth over it, causeth it to wither: this is the best of flesh; of all that in and by ourselves, we are, we do, we enjoy or hope for. The crown of the pride of man, and his glorious beauty, is but a fading flower, Isa. xxviii, 1. What joy, what peace, what rest can be taken in things that are dying away in our hands, that perish before every breath of wind that passeth over them? Where then shall this poor creature so frail in itself, in its actings, in its enjoyments, seek for rest, consolation, and satisfaction? in this alone, that the word of the Lord abideth for ever; in the eternally abiding word of God; that is, the Lord Jesus Christ as preached in the Gospel: so Peter applies these words, 1 Pet. i. 25. By an interest in him alone, his eternity and unchangeableness, may relief be obtained against the consideration of this perishing, dying state and condition of all things.. Thus the Psalmist tells us, that “ verily every man living in his best estate is altogether vanity,” Psal. xxxix. 5, and thence takes the conclusion now insisted on, ver. 7, “and now Lord, seeing it is thus:” seeing this is the condition of mankind, what is thence to be looked after? what is to be expected? nothing at all, not the least of use or comfort. “ What wait I for? my hope is in thee;” from thee alone as a God eternal, pardoning, and saving, do I look for relief.

Man indeed in this condition seeks oftentimes for satisfaction from himself, from what he is, and doth, and enjoys; and what he shall leave after him; comforting himself against his own frailty, with an eternity that he fancieth to himself in his posterity, and their enjoyments of his goods and inheritance. So the Psalmist tells us, Psal. xlix. 11; “Their inward thought is, that their houses shall continue for ever, and their dwelling places unto all generations; and they call their lands after their own names.”’ They see indeed “that all men die, wise men and fools,” ver. 10, and cannot but from thence observe their own frailty. Wherefore they are resolved to make provision against it; they will perpetuate their posterity and their inheritance. This they make use of to relieve them in their inmost imaginations, but what censure doth the Holy Ghost pass upon this contrivance, ver. 12, “ Nevertheless,” saith he, notwithstanding all these imaginations, ‘‘man being in honour abideth not, he is like the beasts that perish;” which he farther proves, ver. 17—20, showing fully that he himself is no way concerned in the imaginary perpetuity of his possessions; which as they are all of them perishing things, so himself dies and fades away, while he is in the contemplation of their endurance. And the truth proposed may be farther evidenced by the ensuing considerations.

1. Man was made for eternity. He was not called out of nothing to return unto it again. When he once is, he is for ever; not as to his present state, that is frail and changeable; but as to his existence in one condition or other. God made him for his eternal glory, and gave him therefore a subsistence without end. Had he been created to continue a day, a month, a year, a thousand years, things commensurate unto that space of time might have afforded him satisfaction. But he is made for ever.

2. He is sensible of his condition. Many indeed endeavour to cast off the thoughts of it: they would fain hope that they shall be no longer than they are here. In that case they could find enough as they suppose to satisfy them in the things that are like themselves. But this will not be, they find a witness in themselves to the contrary, somewhat that assures them of an after reckoning; and that the things which they do now, will be called over in another world. Besides, the conviction of the word, with them that enjoy it, puts the matter out of question. They cannot evade the testimony it gives unto their eternal subsistence.

3. Hence men are exposed to double trouble and perplexity. First, That whereas their eternal subsistence, as to the enjoyment of good or bad, depends upon their present life, that that is frail, fading, perishing. They are here now, but when a few days are come and gone, they must go to the place from whence they shall not return. They find their subsistence divided into two very unequal parts, a few days and eternity, and the latter to be regulated by the former. This fills them with anxiety, and makes them sometimes weary of life, sometimes hate it, always most solicitous about it, and to bewail the frailty of it. Secondly, That no perishing thing will afford them relief or support in this condition. Pow should it? They and these are parting every moment, and that for eternity. There is no comfort in a perpetual taking leave of things that are beloved. Such is the life of man as unto all earthly enjoyments. It is but a parting with what a man hath; and the longer a man is about it, the more trouble he hath with it. The things of this creation will not continue our lives here, because of our frailty; they will not accompany us into eternity, because of their own frailty; we change and they change, we are vanity and they are no better.

4. An interest in the omnipotence, sovereignty, and eternity of the Lord Christ, will yield a soul relief and satisfaction in this condition. There is that in them, which is suited to relieve us under our present frailty, and to give satisfaction to our future eternity. For,

1. What we have not in ourselves, by an interest in Christ we have in another. In him we have stability, and unchangeableness: for what he is in himself he is unto us, and for us. All our concerns are wrapped up and secured in him. He is ours, and though we in our own persons change, yet he changeth not, nor our interest in him which is our life, our all. Though we die, yet he dieth not; and because he liveth, we shall live also, Though all other things perish and pass away, that we here make use of, yet he abideth a blessed and satisfying portion unto a believing soul. For as we are his, so all his is ours; only laid up in him, and kept for us im him. So that under all discouragements that may befal us from our own frailty and misery, and the perishing condition of outward things, we have sweet relief tendered us in this, that we have all good things treasured up for usin him. And faith knows how to make use of all that is in Christ to the comfort and support of the soul.

2. When our fraiity and changeableness have had their utmost effect upon us; when they have done their worst upon us, they only bring us to the full enjoyment of what the Lord Christ is unto us, that is an excellent great reward, and a full satisfaction unto eternity. Then shall we live for ever in that which we now live upon, being present with him, beholding his glory, and made partakers of it, so that both here, and hereafter, there is relief, comfort, and satisfaction for believers laid up in the excellencies of the person of Jesus Christ. And this should teach us,

1. The misery of those who have no interest in him, and have therefore nothing to relieve themselves against the evils of any condition. All their hopes are in this life, and from the enjoyments of it. When these are once past, they will be eternally and in all things miserable; miserable beyond our expression or their apprehension. And what is this life? a vapour that appeareth for a little while. What are the enjoyments of this life? dying, perishing things, and unto them, fuel to lust and so to hell. Suppose they live twenty, thirty, forty, sixty years, yet every day they fear, or ought to fear, that it will be their last. Some die oft every day from first to last, of the utmost extent of the life of man; so that every day may be the last to any one, and whose then will be all their treasures of earthly things? and the rehef which men have against the tormenting fears that the frailty of their condition doth expose them unto, is no whit better than their troubles.