Exercitation on Hebrews, Biblical exegesis · Chapter 1 · Exposition of verse 18

Exercitation on Hebrews · Biblical exegesis · Chapter 1 · Exposition of verse 18

p. 105Vers. 8, 9.

But unto the Son (he saith) Thy Throne, O God is for ever, the Scepter of thy Kingdom is a Scepter of Righteousness. Thou hast loved Righteousness, and hated Iniquity, wherefore God, thy God, hath anointed thee with the Oil of gladness above thy fellows.

This testimony is produced by the Apostle in answer unto that fore-going concerning Angels. Those words, saith he, were spoken by the Holy Ghost of the Angels, wherein their Office and Employment under the Providence of God is described. These are spoken by the same Spirit of the Son, or spoken to him; denoting his Praeexistence unto the Prophesies themselves.

There is little or no difficulty to prove that this Testimony belongs properly unto him by whom it is applied by the Apostle. The antient Jews granted it, and the p. 106present Doctors cannot deny it: One of them sayes indeed, foreign, this Psalm is spoken of David or the Messiah. These are the words, and this is the opinion of Aben-Ezra, who accordingly endeavours to give a double sense of the chief passages in this Psalm; one as applied unto David, another as applied unto the Messiah which he enclines unto. Jarchi turns it into an Allegory, without any tollerable sense throughout his discourse. But though it might respect them both, yet there is no pretence to make David the subject of it; the Title and whole Contexture of it excluding such an Application.

The Targum wholly applies the Psalm to the Messiah; which is somewhat a better evidence of the Conception of the antient Jews, than the private Opinion of any later Writer can give us. And the Title of the Psalm in that Paraphrase, would make it a Prophesie given out in the days of Moses, for the use of the Sanedrin; which manifests what account it had of old in their Creed concerning the Messiah.

Some Christian Interpreters have so far assented unto the latter Rabbins, as to grant that Solomon was primarily intended in this Psalm as a Type of Christ; and that the whole was an Epithalamium or Marriage-song, composed upon his Nuptials with the Daughter of Pharaoh. But there want not important Reasons against this Opinion. For,

1. It is not probable that the Holy Ghost should so celebrate that Marriage, which as it was antecedently forbidden by God, so it was never consequently blessed by him, she being among the number of those strange women which tu…ned his heart from God, and was cursed with barrenness; the first forreign breach that came upon his Family and all his Magnificence being also from Egypt, where his transgression began.

2. There is scarce any thing in the Psalm that can with propriety of speech be applied unto Solomon. Two things are especially insisted on in the former part of the Psalm; first, the Righteousness of the Person spoken of in all his ways and administrations, and then the perpetuity of his Kingdom. How the first of these can be attributed unto him, whose transgressions and sins were so publick and notorious; or the latter to him who reigned but forty years, and then left his Kingdom broken and divided to a wicked foolish son, is hard to conceive.

As all then grant that the Messiah is principally, so there is no cogent reason to prove that he is not solely intended in this Psalm. I will not contend, but that sundry things treated of in it might be obscurely typified in the Kingdom and Magnificence of Solomon; yet it is certain, that most of the things mentioned, and expressions of them, do so immediately and directly belong unto the Lord Christ, as that they can in no sense be applied unto the person of Solomon; and such are the words insisted on in this place by our Apostle, as will be made evident in the ensuing explication of them.

We must then in the next place consider what it is that the Apostle intends to prove and confirm by this testimony, whereby we shall discover its suitableness unto his design. Now this is not, as some have supposed, the Deity of Christ; nor doth he make use of that directly in this place, though he do in the next verse, as a medium to prove his Preheminence above the Angels, although the testimonies which he produceth do eminently mention his Divine Nature. But that which he designs to evince is this only, that He whom they saw for a time made lower than the Angels, chap. 2.10. was yet in his whole Person, and as he discharged the Office committed unto him, so far above them, as that he had Power to alter and change those Institutions which were given out by the ministery of Angels. And this he doth undeniably by the testimonies alledged, as they are compared together. For whereas the Scripture testifies concerning Angels, that they are all servants, and that their chiefest Glory consists in the discharge of their Duty as servants; unto Him a Throne, Rule, and Everlasting Dominion, administred with Glory, Power, Righteousness and Equity are ascribed: whence it is evident, that he is exceedingly exalted above them, as is a King on his Throne above the servants that attend him and do his pleasure.

And this is sufficient to manifest the design of the Apostle, as also the evidence of his Argument from this testimony. The Exposition of the words belongs properly to the place from whence they are taken. But yet that we may not leave the Reader unsatisfied as to any particular difficulty that may seem to occur in them, this Exposition shall be here also attended.

The first thing to be attended in them, is the Compellation of the Person spoken unto, O God; Thy Throne, O God.

Some would have Elohim, (foreign) to be a name common to God with others, p. 107namely Angels, and Judges; and in that large acceptation to be here ascribed to the Lord Christ; so that though he be expresly called Elohim, and foreign yet that proves him not to be God by Nature, but only to be so termed in respect of his Office, Dignity and Authority; and this is contended for by the Socinians. But this gloss is contrary to the perpetual use of the Scripture; for no one place can be instanced in, where the name Elohim is used absolutely, and restrained unto any one person, wherein it doth not undeniably denote the true and only God. Magistrates are indeed said to be Elohim, in respect of their Office, but no one Magistrate was ever so called; nor can a man say without blasphemy to any of them, Thou art Elohim, or God. Moses also is said to be Elohim, a God, but not absolutely; but a God to Pharaoh, and to Aaron; that is, in God's stead, doing and performing in the name of God what he had commanded him. Which places Jarchi produceth in his Comment, to countenance this sense but in vain.

It is then the True God that is spoken unto in this Apostrophe, Elohim, O God. This being granted, Erasmus starts a new Interpretation of the whole words, though he seemeth not to approve of his own invention: foreign, It is uncertain, saith he, whether the meaning be, Thy throne, O God, or God is thy throne for ever: in the first way, the word is an Apostrophe to the Son, in the latter it expresseth the Person of the Father. And this Interpretation is embraced and improved by Grotius, who granting that the word Elohim used absolutely signifieth as much as Elohe Elohim, the God of Gods, would not allow that it should be spoken of Christ, and therefore renders the words, God shall be thy seat for ever, that is, shall establish thee in thy Throne. And this Evasion is also fixed on by Aben-Ezra, from Hagaon, foreign; God shall establish thy throne. May men be allowed thus to thrust in what words they please into the Text, leading to another sense than what it self expresseth, there will not much be left certain in the whole Book of God. However, in this present instance, we have light enough to rebuke the boldness of this attempt. For, 1. The Interpretation insisted on is contrary to all old Translations, whose language would bear a difference in the word, expressing it in the Vocative Case, O God. 2. Contrary to the received sense of Jews and Christians of old, and in especial of the Targum on the Psalm, rendring the words, Thy throne, O God, is in heaven, for ever. 3. Contrary to the contexture and design of the Apostles discourses, as may appear from the consideration of the preceding Enarration of them. 4. Leaves no tollerable 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 universally constant use of the expression in Scripture; for where ever there is mention of the Throne of Christ, somewhat else, and not God, is intended thereby. 6. The word supplied by Grotius from Saadias and Aben-Ezra, to induce a sense unto his Exposition, [shall establish] 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 intendment 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 rendred quite of another importance.

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 bloud.

Secondly, We may consider what is assigned unto him, which is his Kingdom; and that is described, 1. By the Insignia regalia, the Royal Ensigns of it, namely his Throne and Scepter. 2. By its duration, it is for ever. 3. His manner of Administration, it is with Righteousness; his Scepter is a Scepter of righteousness. 4. His furniture or preparation for this Administration, he loved righteousness and hated iniquity. 5. By an adjunct priviledge, 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 it self. A Throne is the seat of a King in his Kingdom, and is frequently used metonymically for the Kingdom it self, and that applied unto God and man. See Dan. 7.9. 1 King. 8.2, 7. Angels indeed are called Thrones, Col. 1.16. But that is either metaphorically only, or else in respect of some especial service allotted unto them; as they are also called p. 108Princes, Dan. 10.13. yet being indeed servants, Rev. 22.9. Heb. 1.14. These are no where said to have Thrones; the Kingdom is not theirs, but the Sons. 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, Rev. 1.5. 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 supream Rule and Dominion; but the Glory also of his Kingdom, being on his Throne, 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. 66.1. 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 foreign, 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 judgement and with justice from henceforth and for ever, Isa. 9.7. His Dominion is an everlasting Dominion which shall not pass away, and his Kingdom that which shall not be destroyed, Dan, 7.14. Micah 4.7. Psal. 72.7, 17. Psal. 145.13. It shall neither decay of it self, nor fail through the Opposition of its Enemies: for he must reign untill all his enemies are made his footstool, 1 Cor. 15.24, 25, 26, 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. 15.24. Seeing that then shall be an end of all Rule. It is enough that it continue untill all the Ends of Rule be perfectly accomplished; that is, untill 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 Scepter. And this though it sometimes also denote the Kingdom it self, Gen. 49.10. Numb. 24.17. Isa. 14.5. Zech. 10.11. Yet here it denotes the actual Administration of Rule, as is evident from the Adjunct of Ʋprightness annexed unto it. And thus the Scepter denotes both the Laws of the Kingdom, and the Efficacy of the Government it self. So that which we call a Righteous Government, is here called a Scepter 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, Psalm 110.2. See 2 Cor. 10.4, 5, 6. He smites the earth with the rod of his mouth, and slayes the wicked with the breath of his lips, Isa. 11.4. And these are attended with the sword of his Power and Providence, Psal. 45.3. Revel. 19.15. or his rod, Psal. 2.8. or sickle, Revel. 14.18. In these things consists the Scepter of Christs Kingdom.

Fourthly, Concerning this Scepter it is affirmed, that it is a Scepter of Ʋprightness. foreign; or foreign, denotes either the Nature of the Scepter, that it is straight and right, or the Ʋse of it, that it is lifted up or stretched out, as was shewed 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 Christ in his Rule. But the former sense is rather to be embraced; the latter Metaphor being more strained and sounded only in one instance that I remember in the Scripture, and that not taken from among the people of God, but Strangers and Oppressors, Esther 5.2.

The Scepter then of the Kingdom of Christ is a Scepter of Righteousness, because all the Laws of his Gospel are Righteous, Holy, Just, full of Benignity and Truth, Titus 2.11, 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, Afflictions, Chastisements, and Preservation of his Elect, in his convincing, hardening, and destruction of his Enemies, are all Righteous, holy, unblameable and good, Isa. 11.4, 5, 6. Chap. 32.7. Psal. 145.17. Rev. 15.34. Chap. 16.5. and as such will they be gloriously manifested at the last day, 2 Thess. 1.10. though in this present world they are reproached and despised.

p. 109Fifthly, The Habitual Frame of the Heart of Christ in his Regal Administrations. He loveth Righteousness and hateth Iniquity. This shews the absolute compleatness of the Righteousness of Christs 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 tyranical, 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 compleat 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 Praeterperfect Tense, as it doth in this place.

Sixthly, The Consequence of this Righteous Rule in Christ is, his Anointing with the Oyle of Gladness; wherein we may consider, (1.) The Author of the Priviledge conferred on him; that is, God, his God. (2.) The Priviledge it self, Unction with the oyle of gladness. (3.) The Connection of the collation of this priviledge unto what went before; wherefore, or for which cause.

1. For the Author of it, it is said to be God. foreign, God thy God. Many both antient and Modern Expositors do suppose, that foreign, in the first place, or God, is used in the same sense as foreign, in the Verse foregoing, and that it ought to be rendered O God, and the words to be read, therefore, O 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 God, in the first place, denotes him absolutely who conferred this priviledge on the Lord Christ, that is God; and in the second place, a reason is intimated of the coll… tion its self, 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 vertue of his Eternal Generation, John 1.14. 2. In respect of his Humane 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: Psal. 16.3. Psal. 22.1. 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 20.17. 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. 49.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Chap. 50.4, 5, 6, 7, 8, 9.

2. For the Priviledge it self, it is Vnction with the Oyle of Gladness. There may be a double Allusion in these words. 1. To the common use of Oyle, and anointing, which was to exhilerate and make the countenance appear chearful at Feasts and publick Solemnities, Psal. 104.15. Luke 7.37. 2. To the especial use of it in the Unction of Kings, Priests and Prophets, Exod. 30. That the Ceremony was typical, is evident from Isa. 61.1. 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 Humane Nature was sanctified by the Holy Spirit, Luke 1.35. and radically endowed with Wisdom and Grace which he grew up in Luke 2.40, 52. 2. At his Baptism and entrance into his publick 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, Matth. 3.17. John 1. 3. At his Ascension, when he received of the Father the Promise of the Spirit, to pour him forth upon his Disciples, Acts 2.33. p. 110Now 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 Ʋnction; 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 enstated in his Kingdom: This is that which is called the making of him both Lord and Christ, Acts 2.36. When God raised him from the dead, and gave him glory, 1 Pet. 1.21. He is called Christ from the Unction of the Spirit; and yet here in his Exaltation, he is said in 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 I say, the joyful glorious 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: Se… Phil. 2.9, 11. which also appears,

1. From the Adjunct of this Unction; he is anointed with the Oyle of gladness; which denotes Triumph and Exaltation, freedom from trouble and distress: Whereas, after those Antec…dent 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 Priviledge granted unto the Lord Christ unto what went before, He loved righteousness, and hated iniquity, expressed by foreign, and foreign, (the third thing considerable in this last clause of the Testimony) doth plainly declare it. The Lord Christs Love to Righteousness and Hatred to Iniquity, proceeded from his Ʋnction with the Graces and Gifts of the Spirit; and yet they are plainly intimated here to go before this anointing with the Oyle of gladness; which is therefore mentioned, as the Consequent of his discharge of his Office in this world, in like manner as his Exaltation every where is, Phil. 2.9, 11. Rom. 14.9. And if this anointing denote the first Vnction 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, foreign, and foreign, 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 importance with foreign, Psal. 2.9. 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 Priviledge; He is anointed above his fellows. Now these Fellows, Companions, or Associates of the Lord Christ, may be considered either generally, for 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. 8.17. or more especially for 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, Ephes. 2.20. In respect unto both sorts the Lord Christ is anointed with the Oyle of gladness above them; but the latter sort are especially intended; concerning whom the Apostle gives an especial instance in Moses, Ch. 3. 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 preheminence 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 lyes in the command we have to search the Scriptures, John 5.39. foreign, make a diligent Investigation of the Mind of God in them, comparing spiritual things with spiritual. What God hath declared of 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, Psal. 1.2. and our continual Meditation thereon, 1 Tim. 4.15. (foreign, 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 throughly learned, unless we gather them together into one view. For instance, In one place, God commands us to circumcise our Hearts, and to make p. 111unto our selves 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 concernment 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; without farther search they fix it on their minds and imagination, untill it is too late to oppose any thing unto it. For when they are once fixed in their perswasions, those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto, and from thence have learned the mind of the Holy Ghost in them all, are considered by them to no other End, but only how 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 what ever. Thus in our own dayes, we have many who from the outward sound of those words, Joh. 1.9. 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 supposal, or else utterly slight and despise it; when if they had compared it 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 them, they might have been preserved from their delusion. It shews also,

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 Enquiry 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 applyes himself unto them, with swelling words of vanity, boasting of some misunderstood word or other. Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture, into an Opinion about a general Redemption of all mankind and 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 is required of all men in searching of the Scriptures, who intend to come unto the acknowledgement of the Truth thereby. And unto this end, and because of the greatness of our concernment therein, doth the Scripture it self abound with Precepts, Rules, Directions, to enable us unto a right and profitable discharging of our Duty. They are too many here to be inserted. I shall only add, that the Diligence of Heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter. For whereas they had no certain Rule, Way, or means to come to the knowledge of the Truth, yet they ceased not with indefatigable diligence and industry to enquire 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 unto whom God hath granted the inestimable benefit and priviledge 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 will this rise up in Judgement against them at the p. 112last day, 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.

II. It is the duty of all Believers to rejoyce 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 breaks out thereon 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 unto them, who had only an obscure Vision and Representation of the glory which many Ages after was to follow, 1 Pet. 1.11.12. what ought the full Accomplishment and manifestation of it, be unto them that believe now in the dayes of the the Gospel. This made them of old rejoyce 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, Chap. 11.40. For,

1. Herein God is glorified: 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 rejoyce and triumph therein, Psal. 95.1, 2, 3. Psal. 96.1, 2, 3, 4. Psal. 97.1, 2, &c. This I say is a cause of Eternal Joy unto all his Saints, that God is pleased to glorifie 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 rejoycing unto all that love him in sincerity. He tells his Disciples, John 14.28. That if they loved him, they would rejoyce because he said he went unto the Father. They considered only their own present condition and distres, 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 that in your hearts as well as care of your selves? for your Condition I shall take care, and provide for your security; and if you love me, you cannot but rejoyce because I go to my Father to receive 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 concernment, security, safety, present and future happiness lyes 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 lyes in his Throne, the Glory and Stability thereof. Whilest he reigneth we are safe, and in our way to Glory. To see 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 rejoyce, whose whole interest and concernment lyes therein.

4. The whole world, all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell, and the whole Creation is benefited by this 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 it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected, Rom. 8.20, 21. So that if we are moved with the Glory of God, the Honour of Jesus Christ, our own only and eternal interest, with the Advantage of the whole Creation, we have cause rejoyce in this Throne and Kingdom of the Son.

III. It is the Divine Nature of the Lord Christ, that gives Eternity, Stability and Vnchangeableness to his Throne and Kingdom. Thy Throne O 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 Scepter is a Scepter of Righteousness The world indeed likes them not; all things in his Rule seem unto it, weak, absurd, and p. 113foolish, 1 Cor. 1.20, 21. 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 concurr 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 sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom; All Authority, all Power in Heaven and Earth, is committed unto 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 his Authority. 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, Matth. 28.20. If moreover they shall command or appoint ought of their own, they may do well to consider by what Authority they do so; seeing that is of indispensible 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 rightly or equally. Effects of Power without Wisdom are commonly unjust and Tyranical, alwayes useless and burdensom. 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. 4. 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. 3.9. A perfection of Wisdom and Understanding in all Affairs of it; being anointed with the Spirit unto that purpose, Isa. 11.3, 4. Yea, in him are hid all the Treasures of Wisdom and Knowledge, Col. 2.3. it having pleased the Father, that in him all fulness should dwell, Col. 1.19. 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 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, …o 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 them 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 Easie, gentle, and not burdensome. The Righteousness and uprightness here mentioned, doth not denote strict, rigid, severe Justice, extending its self 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 breath nothing but severity, rigor and arbitrary impositions, though they may not be absolutely unjust, yet they are grievous burdensom: 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 15.10. that is could never obtain rest or peace in the precise rigid observation required of them. But now for the Rule of Christ, he tells us, that his yoke is easie, and his burden light, Matth. 11.30. and that his commandments are not grievous, 1 John 5.3. 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 grievous unto any thing in us, but that principle of sin and darkness which is to be destroyed. He hath not multiplied Precepts meerly 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 p. 114evinced by the particular considerations of his Institutions. Hence our Obedience unto them is called our reasonable service, Rom. 12.1.

2. His commands are easie, 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 easie unto it. The Lord Christ rules, as we said, by his Word and Spirit, these go together in the Covenant of the Redeemer, Isa. 59.20, 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 Scepter and Rule of Christ. This suitableness of Principle and Rule one to the other makes his Government easie, upright and righteous.

3. His commands are easie, becauses he continually gives out supplies of his Spirit, to make his subjects to yield obedience unto 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 unto Obedience, it became unto them altogether useless and unprofitable, as to the end they aimed at in its observation. It is otherwise in the Kingdom of Christ; what ever he requires to have done of his subjects, he gives them strength by his Spirit and grace to perform it; which makes his rule easie, righteous, equal, and altogether lovely. Neither can any of the sons of men pretend to the least share or interest in this priviledge.

4. This Rule and Administration of Christs 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 their observation, are justly esteemed grievous and burdensome. But now all the Laws, and whole Rule of the Lord Christ, are every way useful and advantagious 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 ingenerated 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, 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 is taken off, when low and unworthy ends are proposed unto their observation: But these of the Lord Christ direct unto the highest end, propose and promise the most glorious reward; so that whatsoever may be done or suffered in an adherence unto them, bears no proportion to that exceeding rich and eternal reward which they are attended withall, which renders them highly righteous and glorious. And many other considerations of the like nature may be added. And hence a three-fold Corolary may be taken.

1. That our submission to this Scepter 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 it 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 mouthes 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 our selves 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; what-ever we do else 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. 11. v. 1, 2, 3, 4, 5, 6, 7.

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

p. 115VII. 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 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 ingagement of the Eternal Will, Wisdom, and Counsel of the Father with the Son about his work. Prov. 8.22, 23, 30, 31. Isa. 40.10, 11, 12. 2. His fore-ordination of his coming, by an eternal free act of his will, 1 Pet. 1.20. Act. 2.23. 3. His Covenant with him to abide by him in the whole course of his work. Isa. 49.6, 7, 8, 9. chap. 50.7, 8, 9. 4. His Promise of him from the foundation of the world, often reiterated and repeated, Gen. 3.15. 5. His actual Mission and sending of him in his Incarnation, Zech. 2.8, 9, 10. 6. The exerting of his Almighty power unto that purpose and effect, Luke 1.35. 7. His giving of him command and commission for his work, Joh. 10.18. Joh. 20.21. 8. Furnishing him with all the gifts and graces of his Spirit, to fit him and enable him unto his work, Isa. 11.2, 3. Isa. 61.1, 2. Matth. 3.16, 17. Joh. 1.32, 33. Col. 1.19. 9. Abiding by him in Care, Love, Power and Providence, during the whole course of his Obedience and Ministry, Isa. 49.2, 8. 10. Speaking in him, working by him, and in both bearing witness unto him, Heb. 1.1. Joh. 5.19, 20, 21, 22: 11. Giving him up unto death, Rom. 8.32. Act. 2.23. 12. Raising him from the dead, 1 Pet. 1.21. Act. 2.24. 13. Giving all Power, Authority and Judgment unto him, Joh. 5.22. Matth. 28.18. 14. Exalting of him by his Assumption into heaven, and glorious session at his right hand, Act. 2.32, 33. Phil. 2.9, 10. 15. Giving him to be the Head over all unto the Church, and subjecting all things under his feet, Ephes. 1.20, 21, 22. 16. In all things crowning him with eternal glory and honour, Joh. 17.5. Heb. 2.9. 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 and Ʋnction with the Oil of gladness hath an eminent place. And this are we 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 Pet. 1.21.

VIII. The Lord Jesus Christ is singular in this Ʋnction. This is 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 appointment, are anointed by his Spirit, and shall be rewarded by his Power, Dan. 12.3.

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