The Mystery of the Marriage Song, Exposition · Verse 6

The Mystery of the Marriage Song · Exposition · Verse 6

p. 42Verſ. 6. Thy throne, O God, is for ever an… ver; the ſcepter of thy kingdom is a… ſcepter.

Theſe words (which are quoted Heb. 1.8.) are ſp… by the Church, of and to Chriſt; deſcribing his di… and ſuperexcellencie above Angels and Men in his … nal Godhead; and the properties of his kingdom, … are two: 1. Everlaſtingneſs, and 2. Righteouſneſs.

Chriſt is here ſaid to have a Throne, and a Scepter; which are badges or emblemes of Royal dignity and …thority.

The perpetuity of Chriſts kingdom is deſcribed in … words: Thy throne, O God, is for ever and ever. O Kingdoms have their periods; but this Kingdom … the God of heaven ſets up, ſhall break in pieces and co… all other kingdoms, and ſhall ſtand for ever, Dan. … Dan. 7.14. Iſal. 9.7.

Chriſt hath a twofold Kingdom:Chriſt hath a twofold Kingdom. 1. An abſolute … nal Kingdom, (as he is God, and eſſentially one with Father) which is not ſubject to the leaſt change. … hath alſo a Lordſhip or Kingdom given him by God … all creatures, elect and reprobate Angels and … Matth. 28.18. Phil. 2.10. 1 Tim. 5.21. Eph. 1.21, 22. … 10. 1 Cor. 15.27. Heb. 1.2. This is his mediatory kingdom which is not abſolutely eternal, without beginning p. 43…d; but reſpectively, in compariſon of other Kingdoms …d Powers, which this Kingdom ſhall put an end unto. …d though this Kingdom ſhall be given up to the Father, 1 Cor. 15.24. and ſo be changed in reſpect of the adminiſtrations thereof; yet the ſame ſhall be of everlaſting efficacie to the Saints, when glorified; as his Prieſthood ſhall alſo be, Heb. 7.17, 25.

Grotius with others apply this Pſalm to Solomon and … Queen, as if it were properly meant of them; herein …lowing the Jews, thoſe great enemies of the Son of …od. But this verſe, with the following verſes, make it …ident, that this Pſalm is not properly applicable to a …eer man. As for Solomons Scepter, it continued but …urty years, 2 Chron. 9.30. nor was the adminiſtration …ereof ſo righteous as is intimated in the text, though companied with peace and quietneſs; and therefore imports not ſo well with the third verſe of this Pſalm, here the Spouſe deſires her Husband to gird his Sword … his thigh, and to ride in majeſtie and righteouſneſs. …e Apoſtle quoting theſe paſſages, Heb. 1. (where he …arly evinceth the Godhead of Chriſt, and his dignity …er all creatures, by his titles, and by his works) puts it … of doubt, that this Pſalm principally reſpects Chriſt …d his Kingdom. Some have thought, that it ſhould …t be ſo much as typically applied to Solomon: but that all not follow neither. The typical conſideration of Solomon and his Queen here, will no whit derogate from …e glory of Chriſt and his Church.

[Thy throne, O God, is for ever and ever.]

'Tis objected by the Socinians, (who deny Chriſt to be …e eternal moſt high God, and aſcribe to him onelyonly a imporal outward kingdom) That the name Elohim (here tributed to Chriſt) is alſo given to Angels and Men, …od. 22.8, 9. Pſal. 8.5. Pſal. 82.1. and by this means they …ould have Chriſt onelyonly to be a creature, or made …od. But it is anſwered, that this name Elohim is never the plural number abſolutely and without reſtriction tributed to a meer creature, as it is here to Chriſt. …oſes was made Elohim, or God, not abſolutely, but …th reſtriction to Pharaoh, Exod. 7 1. Nor do we finde …at ever an eternal throne is properly and abſolutely p. 44aſcribed to a creature: If we finde ſuch words ſpoke… David's or Solomon's throne, 'tis with reference to Kingdom of Chriſt, as their throne was a type of his.

That perſon who is here called Elohim, is the … Lord, the ſame Jehovah, that laid the foundations of earth. Compare we Pſal. 102.25. with Heb. 1.10.

We finde then in this text, the Church acknowledge and adoring the eternal Godhead of Chriſt, and his … rious throne, and that under the dark veiled adminiſtion of the Old Teſtament. Thy throne, O God, is for … and ever.

Whence obſerve,

That Chriſt, I. Obſerv. The Godhead of Chr. was revealed to Iſrael of old.the ſecond perſon in the glorious Trinity, … revealed to Iſrael of old, to be the true Jehovah, the ete… God: that ſo, their faith in the promiſed, as well as … in the exhibited Meſſiah, might be in God, and ſo have ſure foundation to reſt upon: 1 Pet. 1.21. Iſai. 28.… 1 Cor. 3.11.

This was that El-Shaddai, God all-ſufficient, with wh… Jacob wreſtled by faith, Gen. 35.9, 10, 11. Hoſ. 12.4. … was the King of glory, mentioned Pſal. 24.10. who … ſo there called, The ſtrong and mighty, the Lord of … mighty in battel; Jehovah our righteouſneſs, Jer. 2… The everlaſting Father, The mighty God, The Prince peace, Iſa. 9.6. who was with and in the Father, and delight of the Father from eternity: Prov. 8.22, … Joh. 1.1, 2.

The Tabernacle among the Jews ſhadowed forth … eternal Deity, which dwelt in Chriſt bodily, Joh. 1.14. … 2.9. The Ark of God alſo (which was covered over … gold) repreſented the Divine nature, or eternal Sp… in which Chriſt offered up himſelf an acceptable ſac… to God, and thereby ſatisfied divine juſtice for our … and merited life eternal for us. Acts 20.28. Heb. 9.4, ….

From this doctrine we may draw ſome uſeful … rences.

Infer. 1 First, That the eternal Deity of Chriſt, and ſalv… by him, is no new Doctrine; but the good old way, … all men ſhould enquire after, Jer. 6.16. and whe… onelyonly we ſhall finde true peace and rest to our ſouls, … 11.28. Joh. 16.33. Eph. 2.14. Jeſus Chriſt the ſame, p. 45…, yeſterday, and for ever, Heb. 13.8. There is no other …me under heaven given among men, whereby we can … ſaved, Acts 4.12. 'Tis onelyonly by the blood of the Covenant, that the poor priſoners have hope, Zech. 9.11. This … Jacobs ladder, whereby God comes down to us, and we … up to him, Gen. 28.12. 1 Tim. 2.5.

Infer. 2 Secondly, We may hence infer, that it is but a carnal …tion, to hold that the fathers before Chriſts incarnation …ere onelyonly under a typical carnal Covenant, and tempo…l promiſes. The contrary is plainly laid down in the scripture, namely, That they were under a real ſpiritual covenant and promiſes, whereby ſaving grace was …nveyed unto them. 2 Sam. 23.5. Luke 1.68, 72. Gal. 4.4, 15, 16, 17. Rom. 4.5, 6, 7, 8, 9, 11, 13. Which Covenant was primarily made with and to Chriſt, the Surety and Mediator thereof, Heb. 8.6. 2 Cor. 1.20. As for No…h, Phineas, David, with whom this Covenant was made and renewed, they did in their foederal relation repreſent Chriſt and his elect; the Head primarily, and the members ſecondarily, and in ſubordination to the Head, Gal. 3.6.19.

Indeed this Covenant, and the promiſes, priviledges and bleſſings thereof, before the death of Chriſt, were not ſo abſolutely and unconditionally propounded, nor … clearly and fully diſpenſed, as they are now. The Levitical Prieſthood, Land of Canaan, long life, Pſal. 105.…, 9, 10, 11. did but darkly ſhadow out thoſe Goſpel-pri…iledges, the glory whereof is now unveiled, 2 Cor. 3. For …, the winter is paſt, the flowers appear on the earth, the time … ſinging of birds is come, Cant. 2.11, 12. The Prophets propheſied of that grace and glory which was not then exhibited, but ſhould be revealed unto us, 1 Pet. 1.10, 11. But yet Gods Covenant to and with the ſpiritual ſeed of …braham, and that before the coming of Chriſt, was a Covenant of ſaving grace; though the carnal ſeed, and …elf-juſticiaries, did pervert and turn it, as they do now, unto a Covenant of Works, Gal. 4.22, 23, &c.

Infer. 3 Thirdly, Their ſin is exceedingly aggravated, who in this clear ſunſhine day of the Goſpel, do either queſtion or deny the eternal Godhead of Chriſt: which Fundamental truth, though it be clearly held forth in the Old, yet it is much more clearly aſſerted in the New Teſtament. p. 46John having upon this occaſion written his moſt excellence glorious Goſpel againſt Ebion and Cerinthus, wherein … plainly, and with much majeſtie and perſpicuity, vindicates the Divinity of Chriſts perſon, eſpecially Cap. 1. a… alſo in his Epiſtle, 1 Job. 5.7, 20. There are three glo… rious Perſons (and but one God) that bear witneſs to … Deity of Chriſt, and ſalvation by him.

1. The Father teſtifies it, Matth. 3.17. Joh. 6.30, 31, 3…, 36, 37. 2 Pet. 1.17, 18.

2. Chriſt the ſecond perſon bears witneſs to himſelf, … his glorious works, Joh. 5.36. Joh. 8.14, 17, 18. Joh. ….37, 38. Joh. 17.36.

3. The holy Ghoſt, by deſcending on Chriſt in the likeneſs of a dove, Joh. 1.32. by convincing men of ſin, becauſe they believe not on him, Joh. 16.9. and by ſealing up this truth to the conſcience. If then we receive the witneſs of men, the witneſs of God is greater, 1 Joh. ….9, 10. See Iſai. 9.6. Joh. 1.1, 2. Phil. 2.6. Tit. 2.13. Joh. ….58. Rev. 1.11. where the Lord gives teſtimony to th… truth. And therefore how inexcuſable are the obſtina… Jews, Arrians, Socinians, at this day, who will not … hold this glorious light ſhining in the Scriptures, … deſperately oppoſe and malign the ſame, ſaying; that Chriſt is but a meer man, and that he had no exiſtence before his incarnation, or at moſt, before the creation. Wo be to them that ſtrive with their Maker. There … no contending with the Almighty: he will be juſtified … his ſayings, and will overcome when he is judged, Rom. 3.4.

For the better Information of the Reader, I ſhall here,

1. Lay down ſome proofs or demonſtrations of the eternal Godhead of Chriſt, That he is not onelyonly God by office, but by nature God.

2. Shew that it was neceſſary that Chriſt ſhould be God, both in reſpect of God and us.

3. Anſwer ſome Objections that are made againſt this Fundamental truth.

4. Propound ſome Rules or Conſiderations, for the better underſtanding of thoſe Scriptures which refer to the myſtery of Chriſt.

p. 47Quer. How do ye prove that Chriſt is the eternal moſt … God?Several demonſtrations of Chriſts eternal Godhead.

Anſw. His eternal Deity, coequality and conſubſtan…ity with the Father is demonſtrated,

Demonſt. 1 Firſt, From his divine Names and Titles. From his divine names.He to …m the Incommunicable titles of the high God are at…uted, is the moſt high God: But the Incommunica…titles of the moſt high God are attributed to Chriſt. …e nominal, real, and relative attributes of God are …en to him.

….1 Iehovah. Jehovah is one of the Incommunicable names of …, which ſignifies his eternal eſſence, Exod. 15.3. Gen. …. a name ſo full of divine myſteries, that the Jews hold unlawful to pronounce it. It ſignifies, 1. That God … eternal independent being of himſelf. 2. That he …es being to all creatures, Acts 17.28. 3. That he … and will fully execute and perform his word and …miſes. God tells Moſes, Exod. 6.32. that he was not own to Abraham, &c. by this name: not but that they … know this to be the incommunicable name of the … high God, but they lived not to ſee the accompliſhment of Gods promiſe touching the deliverance of their …erity out of Egypt, and their poſſeſſing of the promiſe land.

Now this glorious name Jehovah, ſo full of myſteries, … ſcribed to Chriſt, Zech. 2.12, 13. Gen. 32.30. Gen. 48.16. …l. 102.26, 27. Heb. 1.8, 9, 10, 11. He is Jehovah our righteouſneſs, Jer. 23.5, 6. Jehovah rained fire and brim…ne from Jehovah out of heaven, Gen. 19.24. that is, … a created Angel, but Jehovah the Son of God, the …reated Angel that ſtayed with Abraham, Cap. 18. rain… fire and brimſtone from Jehovah the Father.

Object. But this title Jehovah is appropriated to the lurch, Jer. 33.16.

Anſw. 1. It is with reference to Jehovah the Son of …d, as ſhe bears his name, and is juſtified by his righteousneſs: and ſo this title is given to Jeruſalem, Ezek. 48.… and to the Altar erected by Moſes, Exod. 17.15. not ſolutely, but reſpectively, in regard of the preſence Jehovah there.

… Montanus, with others of prime note, render the p. 48text word for word thus: He that ſhall call her, is Jehovah Tzidkenu: and**Vide Engl. Annot. in loc. ſome, thus: This is the name wherewith every one ſhall call him, Jehovah our righteouſneſs. Now according to this reading, the name is attributed. Chriſt her husband, and not to her. But if it be applied to the Church, (as that Interpretation is thought be the moſt genuine) then it is not properly and abſolutely, but reſpectively aſcribed to her, with reference Chriſt her Husband, of whom it is properly meant.

2 Obſect. But there is no ſuch myſtery in the word Jehovah, touching the Godhead of Chriſt: for if ſo, it wo… then have been made uſe of in the New Teſtament; wh… it is not.

Anſw. The Greeks could not by one word in the language emphatically expreſs the myſtery and ſignicancie of this name Iehovah; and therefore the force it is opened in divers words by the Apoſtle Iohn in New Teſtament, and that with reſpect to the Divinity Chriſt. See Rev 4.8. Rev. 1.4, 8. Rev. 11.17. So … for the name Iehovah.

II.2 Eheich. Another Name or Title which denotes the effect of God, is Ehcieh; I am that I am, or I will be that I… be, Exod 3.14. It hath the ſame root with Iehovah, … ſignifies that God is an eternal unchangeable Being. … Name is given to Chriſt; who is Alpha and Omega, … Beginning and the Ending; which Is, which Was, … which is To come, the Almighty, Rev. 1.8. who ſaith himſelf, Before Abraham was, I am, Joh. 8.58.

III.3. Elohim. Elohim, which ſignifies the Perſons in the effect 'Tis a name of the plural number, expreſſing the Tri… of Perſons in the Ʋnity of Eſſence: and therefore … obſerved by the Learned, that the holy Ghoſt beginning the ſtory of the Creation with this plural name of G… joyned with a verb of the ſingular number. The m… ty Gods, or all the three Perſons in the Godhead, … ted, Gen. 1.1. And Iehovah Elohim ſaid, Man is bec… as one of us, Gen. 3.22. And again, None ſaith, … is God my Makers? Job 35.10. This name is alſo a… buted to Chriſt, Pſal. 45.6. Heb. 1.8. one of the th… perſons in the Divine effence, but is never abſolutely … ven to any creature.

IV.4. El Gibber Another Title is El Gibbor, the ſtrong and mi… p. 49God. This is alſo attributed to Christ, Iſa. 9.6.

V.5. El Shaddai. Another of the incommunicable Titles of God is …l-Shaddai, God Omnipotent or All-ſufficient, Gen. 17.1. which is given to Chriſt: compare we Gen. 35.6, 9, 10, 11. with Hoſ. 12.4. That Angel that appeared to Jacob, was Chriſt the Angel of the Covenant. Neither the Father …or the holy Ghoſt is ever called an Angel in Scripture: …or was this a created Angel; for then Jacob would not have made ſupplication to him: but he was an uncreated Angel, even the Lord of hoſts, the Almighty God, who …pake with Jacob in Bethel; the ame Angel that conducted the Iſraelites in the wilderneſs, and fought their battels, Exod. 3.2. Acts 7.30. 1 Cor. 10.4, 5, 9. even Chriſt …he Almighty, Rev. 1.8. Rev. 4.8. As for theſe two laſt Titles, they ſignifie God in his eſſential works.

VI. Adonai, or Lord:6. Adonai. though it be given analogical… to creatures, yet properly it belongeth to God alone. This is alſo uſed in the plural number, to denote the myſtery of the Trinity. If I be Adonim, Lords, where is my …ear? It is given to Chriſt, Pſal. 110.1. Dan. 9.16. Mat. …2.44. Heb. 1.13.

Chriſt is called God, Joh. 1.1. the true God, or very God, 1 Joh. 5.20, the great God, Tit. 2.15. God above …ll, bleſſed for ever, Rom. 9.5. The Wonderful, Counſel…r, The mighty God, The everlaſting Father, The Prince of peace, Iſa. 9.6. a text uniſerably perverted, and miſapplied to Hezckiah, by the later Jews and ſome others, … if they were reſolved to put out their eyes, leſt the …ght ſhould ſhine into them.

The ſecond proof of the eternal Godhead of Chriſt,2 Demonſt. is taken from his divine properties. is taken from his divine Properties and Attributes. He to whom the incommunicable Properties of the moſt high God are attributed, is the moſt high God: But the …ccommunicable Properties of the moſt high God are attributed to Chriſt: As,

1. Eternity, Joh.8.58. Iſai. 9.6. Rev. 1.8, 17. Rev. 22.13. …eb. 7.3. Chriſt was before all creatures, when there as nothing but eternity, Prov. 8.22, 23, 30. Joh. 1.1. Joh. 7.5. Mica. 5.2. 1 Joh. 1.1, 2.

2. Omniſcience: he knoweth all things, Ioh. 2.24, 25. …ev. 2.8, 9, 23. Matth. 9.4. Matth. 12.25. Ioh. 10.15. Ioh. 16.…. Ioh. 21.17. Col. 2.3.

p. 503. Omnipreſence: he filleth all things, Matth. 18.20. Matth. 28.20. Ioh. 3.13. Ioh. 14 23. Eph. 4.10.

4. Omnipotencie: he can do all things, Ioh. 5.19, 21… Heb. 1.3. Phil. 3.21. Rev. 4.8. Rev. 17.14.

5. Equality with the Father, and that without robbery… Phil. 2.6. foreign, ſubſiſting in the ſor… of God, he thought it no unjuſt prey to be equal with God. He who is in the form of God, and without prejudice to the Father equal to him, muſt needs be God by nature, an independent God, the moſt high God.

Another Demonſtration of the eternal Godhead o… Chriſt,Conſid.3 Demonſt. from his divine works. is taken from his divine works. He to whom thoſe actions are aſcribed, which are proper to the mo… high God, is the moſt high God: But ſuch actions o… works are aſcribed to Chriſt.

1. Works of power: As,

1. Creation, Heb. 1.2. Col. 1.16. Joh. 1.3. Pſal. 102.25. Heb. 1.10. Eph. 3.9.

2. Univerſal Conſervation of all things, Heb. 1.3. Joh 5.17.

3. Miracles, Joh. 14.11. Matth. 8.16, 28, 29. Mar. 9.6, 33.

2. Works of grace: As,

1. Election, Joh. 13.18. Joh. 15.16, 19.

2. Redemption, Gal. 3.13. Gal. 4.4, 5. 1 Theſſ. 1.10. None but the moſt high God could ſave and deliver us from the curſe of the Law, Sin, Satan, Death, Hell, and the wrath to come: theſe were too pote… enemies for a meer creature to buckle with and to overcome.

3. The pouring out of the holy Ghost upon us, Ioh. 4.10. Ioh. 6.27. Ioh. 7.38, 39. Ioh. 16.7. Iohn baptized onelyonly with water, but Chriſt with the holy Ghost and with fire, Joh. 1.33.

4. Giving us eternal life, Joh. 10.28. 1 Joh. 5.12, 13. Joh. 11.25, 26.

Fourthly, 4 Demonſt. from the divine worſhip aſcribed to him.The Godhead of Chriſt is evinced and demonſtrated, from his divine honour and worſhip. The Apoſtle ſheweth, Gal. 4.8. that religious worſhip ought to be performed to none but to him that is God by nature; and that they are ignorant of the true God, who religiouſly worſhip them that are not Gods by nature … p. 51and therefore if Chriſt were not God by nature, and conſubſtantial with the Father, we ought not to perform religious worſhip to him. So then, he to whom religious worſhip is truly exhibited, is the moſt high God: But religious worſhip is truly exhibited unto Chriſt. Phil. 2.10. Joh. 5.23. As,

1. Prayer, and calling upon his Name, Acts 7.57. Rev. 1.5. Joh. 16.24. Rom. 10.13, 14.

2. Baptiſm is to be adminiſtred in his Name, Matth. 28.19.

3. We are to believe on him, Joh. 1.12. Joh. 3.16. Ioh. 6.47. Ioh. 14.1.

The laſt Demonſtration of Chriſts eternal Godhead is taken from Ioh. 10.30. 1 Ioh. 5.7.5 Demonſt. is taken from Chriſts oneneſs with the Father. Chriſt is one in eſſence and nature with the Father, and therefore he is the moſt high God. In verſ. 8. of 1 Ioh. 5. it is, They agree in one, (that is) they conſent in their teſtimony: but in this verſ. 7. we finde that they are one, (that is) one in nature, co-eſſential and conſubſtantial; therefore they agree in their teſtimony. The Apoſtle, in verſ. 9. diſtinguiſheth the teſtimony of the Father, Word and Spirit, (as being the teſtimony of the eternal God) from the teſtimony of man.

Thus much for the proof of the Godhead of Chriſt.

Quaer. But was it neceſſary that Chriſt (who aſſumed our nature) ſhould be the eternal God?

Anſw. Yes, it was neceſſary that it ſhould be ſo,It was neceſſary that Chr. ſhould be the eternal God, for ſeveral Reaſons. both in reſpect of God and us.

I. The majestie of God required it, who is ſo holy, pure and juſt, that none could interpoſe, but he that was God eſſentially one with the Father, Ioh. 10.30. Ioh. 14.9, 10, 11. The Angels could not: for though they be glorious creatures, yet being compared with the ſacred Majeſtie of God, they are unclean, Job 15.55. Iſa. 6.2. much leſs could man reconcile himſelf to God, there being none that doth good, no not one, Rom. 3.10.

II. It was neceſſary in reſpect of man.

1. The evils to be removed, and the enemies to be ſubdued, were exceeding potent; Sin, and the conſequents thereof: as, the wrath of God, the curſe of the Law, the power of Satan, death temporal and eternal.

p. 522. The good things to be procured, were exceed… rich and glorious: as, perfect righteouſneſs, adoption union with God, the indwelling of the holy Ghoſt a… his gifts, everlaſting bliſs and glory. Who could remo… theſe evils, and procure theſe bleſſings, but onelyonly God himſelf?

3. To fortifie us againſt fears and doubts, when Satan tempts us to queſtion our reconciliation to, and union with God, (as too high a priviledge for us) we ſhould call to minde, that he who was crucified, and wrough… out this glorious redemption for us, is the Lord of glory Iehovah the moſt high God, Acts 20.28. 1 Cor. 2.8. … Satan tempt us to doubt of the truth and reality of God ſpel-promiſes, and to conclude that the comforts there… held forth, are too good and precious for us; we ſhould then remember, that all the promiſes are yea and amen… Chriſt, who is the glorious eternal God, 1 Cor. 1.20.

4. To comfort us in reſpect of perſeverance; ſeeing we are elected in Christ, Eph. 1.4. and our life is hid wi… him who is God, Col. 3.3. therefore it is ſure: None ſhall pluck them out of my hand, (ſaith Chriſt.) My Father which gave them me, is greater then all: and, I and my Father are one; one in nature, will, operation, Ioh. 10.28, 29, 30. They that believe on Chriſt, have eternal life… and ſhall not come into condemnation, Joh. 5.24.

I ſhall now (by God's help) anſwer the moſt material Objections that are made againſt the Godhead o… Chriſt.

1 Object. Chriſt is diſtinguiſhed in Scripture from the eternal God,Objections againſt the Godhead of Christ. and therefore he is not the eternal God.

Anſw. Chriſt, as he is the Son of God, is not ſubſtantially or eſſentially diſtinguiſhed from God. The divine eſſence it ſelf, neither is, nor can be divided nor diſtinguiſhed: But the Perſons in the divine eſſence may and ought to be diſtinguiſhed. We confeſs, that in the unity of the Godhead there is a plurality, which is not accidental; for God is a moſt pure act, that admits of no accidents: nor is it eſſential, for God is one eſſence onelyonly: But it is perſonal. Chriſt then is not diſtinguiſhed from God in reſpect of eſſence, but in reſpect of the manner of being: for in the Divine eſſence, the diverſe manner p. 53of being is to be conſidered; and this ſhall be more fully ſpoken to hereafter.

2 Object. Chriſt receiveth life from the Father, Joh. 6.57. and is the gift of the Father: and therefore is not the eternal God equal with the Father.

Anſw. 1. Chriſt the Son of God hath an eſſential life and glory communicated to him from the Father by neceſſity of nature, and that from eternity; the ſelf-ſame eſſence and life, and in the ſame perfection with the Father, who, as he hath life in himſelf, ſo he hath given to the Son to have life in himſelf, Ioh. 5.26. As the Father hath it eternally in himſelf, ſo the Son hath it eternally in himſelf. It is not a life given of grace, but by way of neceſſary communication, both in reſpect of the Father and the Son. He that hath ſeen me, (ſaith Chriſt) hath ſeen the Father: I am in the Father, and the Father in me, Ioh. 14.9, 10, 11. there being ſuch an intrinſecal eſſential union between the Father and the Son, that the Son cannot chuſe but live the ſame individual life in and with the Father, and do the very ſame works which the Father doth, Ioh. 5.19.

2. There are ſome gifts of God to Chriſt by way of voluntary diſpenſation, as Chriſt is Mediator; which do not adde a new glory to him as he is the Son of God, but are declarative of that glory which was in him from eternity. By the reſurrection from the dead, and his other works and miracles, he was declared to be the Son of God with power, according to the ſpirit of holineſs. Rom. 1.4.

3. Chriſt, as man, received his life from God in the fulneſs of time, Gal. 4.4. As every creature lives, and moves, and hath its being in and from God; ſo Chriſt, in reſpect of his Manhood, conſiſting of ſoul and body, had his being, life, and motion from God. This doth not prejudice his eſſential life and glory which he had with the Father before the world was. Joh. 17.5.

3 Object. Yea, but Chriſt confeſſeth that his Father is greater then he, Ioh. 14.28.

Anſw. The Scripture alſo ſaith, that he thought it no unjust prey to be equal with God, Phil. 2.6. What, to be equal with, and yet inferiour to God? This ſeems to be a contradiction. Now therefore, to ſalve this, we muſt diſtinguiſh between Chriſt conſidered in his eternal Godhead, p. 54wherein he is equal with the Father; and Chriſt conſidered in his humane nature: or between Chriſt conſidered in his eternal eſſence, wherein he is God by nature; and Chriſt conſidered in his Office and condition of Mediator, which he voluntarily aſſumed: for though the Father gave him, yet he gave himſelf, Ioh. 10.18. Inequality in reſpect of Office, may well conſiſt with equality in reſpect of eſſence **Inaequalitas officii, non tollit aequalitatem naturae..

4 Object. But Chriſt is often called the Son of God, and that ſeems to imply his inferiority to God.

Anſw. Whereas we are the ſons of God by grace and adoption, Chriſt is the Son of God by nature; his proper Son, his onelyonly begotten Son, Rom. 8.3, 32. Ioh. 5.17, 18. Ioh. 1.14, 18. Unto which of the Angels ſaid he at any time, Thou art my Son, this day have I begotten thee, Heb. 1.5. The Jews in Chriſt's time, when he was upon earth, had ſo much underſtanding, as to diſcern that theſe two Titles, (God, and the Son of God) as applied to Chriſt, were Synonyma's, or terms convertible: Ioh. 5.17, 18, 19. And Chriſt himſelf puts it out of doubt, Ioh. 10.33, 36. and ſo doth Nathanael, Joh. 1.49. Nay, the Tempter himſelf ſo underſtood this title, [The Son of God] when he ſaid, If thou be the Son of God, command that theſe ſtones be made bread, Matth. 4.3.

5 Object. But that which begetteth, doth exist before that which is begotten.

Anſw. 1. Chriſt is begotten of the Father by unſpeakable unconceivable generation from eternity, and therefore we muſt not meaſure this glorious myſtery with the meaſure of a man: God's thoughts and ways are not as ours: Who can declare his generation? what is his name, or what is his Sons name, who can tell? Prov. 30.4. This generation differs much from that which is among men: for, 1. There the Father is in time before the Son; not ſo here. 2. There, the Father is forth of his Son; but here, the Father is in the Son, and the Son in the Father. 3. There, the Son is from his Father by propagation; but here, the Son is not from the Father by propagation, but by communication of ſubſtance, yea, the whole ſubſtance or eſſence, which no earthly Father doth or can communicate. 4. There, the Father doth of his own accord freely beget his Son in time; but here, the Father begets his p. 55Son neceſſarily, and from intrinſecal perfection. The Father is in him, and he in the Father, not onelyonly foreign, but by a co-eſſential indwelling and oneneſs of nature, and that from eternity. Pſal. 2.7. Mica. 5.2.

2. Though in tranſient acts, which are wrought in time, and paſs into the ſubject, that which begets exiſts before that which is begotten; yet it is not ſo in an immanent action, which is from eternity ever abiding in God, and the ſame with Gods eſſence. Chriſt is the brightneſs of the Fathers glory, Heb. 1.3. one that ſhines from him, as the beam from the Sun. The light of the Sun is from the Sun, the heat from the fire; and were it poſſible theſe things could be from everlaſting, then the light and heat ſhould be from everlaſting. Though we cannot in all things ſo fitly compare the eternal generation of the Son of God with that which is created in time; yet that which begets, and that which is begotten, both of them to be always together, and to be perfect, hath ſome reſemblance in the ſoul of man, which doth always within it ſelf, and of it ſelf produce Reaſon and Underſtanding: and here, that which is ſimple and perfect, doth alſo beget that which is ſimple and perfect in its kinde.

Some learned Divines do thus expreſs this Myſtery: The Father is God underſtanding himſelf; the divine nature acting firſtly in a way of underſtanding upon it ſelf, doth beget: and hence is the name Father; and that acting upon it ſelf by a reflex act of the underſtanding, is the Son or Word of God, which is God underſtood of himſelf, one with himſelf.

6 Object. This is a ſtrange thing! how is it poſſible that God ſhould be generated of God?

Anſw. It is not properly ſaid, that the Godhead was generated of the Father, or that the eſſence did beget the eſſence: but the Son was generated of the Father: For though there be no diſtinction between God, and the eſſence of God; yet the Son of God may be diſtinguiſhed from eſſence: for the Son denotes the Perſon; and Perſon and Eſſence are modally diſtinguiſhed. The Perſon is the eſſence, with a certain modification, or diſtinct manner of ſubſiſtence: they differ, not as a thing and a thing, as if they were two ſeveral things; but as a thing, and the manner of its being and ſubſiſtence. The Father is p. 56not the Son, nor the Son the Father: but they have their diſtinct, perſonal, incommunicable properties: The Father begets, and the Son is begotten. Now though the Son in reſpect of his perſon be of the Father, God of God; yet in reſpect of his Godhead, he is of none: for the Godhead of the Son is no more begotten, then the Godhead of the Father.

7 Object. But the Son of God, the ſecond Perſon, being ſent by the Father, and humbling himſelf to take upon him the nature of man, and the curſe due to ſinners, muſt needs be inferiour to God that ſent him.

Anſw. That will not follow: for Chriſt was ſent into the world, and aſſumed the nature of man, by the mutual conſent of all the three Perſons, the Father, Son and Spirit; as man was alſo created by their common conſent, Gen. 1.26. Job 35.10. As the Father gave Chriſt, ſo Chriſt gave himſelf: and as the Father anointed, ſanctified, and ſet him apart; ſo Chriſt anointed and ſet apart himſelf for the work of redemption, Ioh. 10.18. Tit. 2.14. Phil. 2.6, 7. Heb. 2.11. Ioh. 17.19. Nor doth one mans ſending another upon a meſſage, always argue ſuperiority in reſpect of power: for equals may by common conſent ſend one another. Three Virgins that are equal in power, age, and eſtate, may by conſent weave and make a garment, and but one of them wear it; and yet that one no whit inferiour to the other two. So it is in this caſe: All the three perſons agreed, that Chriſt the ſecond Perſon ſhould come into the world, and take our nature, and die for our ſins; though (for order ſake) the Father is ſaid to ſend him: not becauſe the Father partakes more of the Godhead then the Son, but becauſe he is the firſt in order among the divine Perſons.

8 Object. Whereas you mention the words Conſubſtantial, Coeſſential Perſons, i. e. that Chriſt is one in ſubſtance and eſſence with the Father, and yet a diſtinct Perſon from the Father: we do not finde theſe expreſs words in Scripture.

Anſw. 1. We ſtand not tenaciouſly upon words, ſo the thing it ſelf be granted: but commonly, thoſe that reject the words, are alſo unſound in the doctrine which the words hold forth.**Calv. Inſt. lib. 1. cap. 13. S. 3, 4, 5 Arius himſelf being put to it, did acknowledge that Chriſt was God, and that he was the p. 57Son of God; but then he meant, that he was a created God, and had his beginning in time: and therefore when it was urged, that Chriſt was the eternal Son of God, and conſubſtantial with the Father, this bewrayed the ſubtilty of the man; for he could not endure the word foreign. Nay, the Socinians at this day will confeſs, that Chriſt in a ſenſe is the natural Son of God; but their meaning is not, that he was eternally begotten of the eſſence of God, but that he was miraculouſly conceived and brought forth in time by God, and anointed and exalted above all creatures.

2. For the word Perſona, which was made uſe of in the Latine, as Hypoſtaſis was in the Greek Church; though it cannot be denyed, but that godly learned men, in ſpeaking of the myſtery of the Trinity, have varied in words and phraſes; (yea, herein there was no ſmall ſtrife between the Eaſt and Weſtern Churches, before they rightly underſtood one another:) yet the words Trinity of perſons, were not taken up without good cauſe. Sabellius and his followers did confeſs, that there was in the Godhead three diſtinct Attributes, and that the Father was God, and the Son God, and the holy Ghoſt God: but then he meant no otherwiſe, then if he had ſaid that God was ſtrong, juſt, and wiſe. And therefore when it was alleadged, that there was in the Godhead a Trinity of perſons or ſubſiſtences diſtinguiſhed one from another by incommunicable properties, he could not hold, but vented his poyſon againſt this precious truth.

3. Though we finde not in Scripture theſe very expreſs words, (i.e. That Chriſt is conſubſtantial with the Father, and that there are three perſons in the Godhead) yet there are words equivalent thereunto, which hold forth that Chriſt is equal with the Father, and that the three are diſtinguiſhed one from another by incommunicable properties. See Phil. 2.6. Joh. 1.1, 2. Joh. 5.18, 19. Joh. 10.33. Joh. 14.9, 16. Gal. 4.8. Heb. 1.3. Gen. 19.24. 1 Joh. 5.7. Gal. 4.4, 6. If any man ſhall ingenuouſly and reverently acknowledge that the Lord Jeſus is the eternal moſt high uncreated God, equal and one with the Father; (for we are ſure, that there can be but one eternal moſt high God:) and again, that the Father is not the Son, nor the Son the Father; and that the holy Ghoſt p. 58is neither the Father nor the Son; but that they a… three diſtinct ſubſiſtences, or three diverſe manners… Being of one and the ſame individual eſſence: this being acknowledged, I know no ſober peaceable Chriſtian th… will quarrel about words.

And now,Rules or Conſiderations for the better underſtanding of the myſtery of the Son of God. for the better underſtanding of this glorious Myſtery of the Son of God, I ſhall here ſubjoy ſeveral Rules or Conſiderations, grounded upon th… Word of God.

Conſid. 1 1. That though for the moſt part Chriſt doth aſcri… the glorious works that he did, to his Father; ſetting forth thereby the glory of his Father: (I ſay, for th… moſt part; for ſometimes the Son aſcribeth his glorious works to himſelf. As the Father raiſeth up and quickeneth the dead, ſo the Son quickneth whom he will, Joh. 5.1…, 19, 21.) yet this doth no way impeach the Godhead … Chriſt: for ſuch paſſages are to be referred to his Mediatory Office, whereunto he was deſigned by the Father And in honouring the Father, he honoureth himſelf: … the Father and he are one, Joh. 10.30. Joh. 5.23.

Conſid. 2 2. There are ſome things ſpoken of Chriſt, which pertain properly to his eternal divine eſſence; as, where … ſaith, Before Abraham was, I am: and, The Word was … the beginning with God, and all things were made by hi… Joh. 8.58. Joh. 1.1, 2, 3, 10. Some things do properly belong to his Manhood; as, where he is called the Lord ſervant, Iſai. 42.1. Iſai. 53.11. and is ſaid to have incre… ſed in knowledge and favour with God and men, Luk. 2.5… to be hungry, thirſty, ſorrowful to the death, Matth. 4.… Matth. 26.38. and that he came not to do his own … but the will of the Father, Joh. 5.30. Joh. 6.38. Matth. 26.39. And ſome things are applicable to him in reſpect of his office of Mediator, which he performed a God-man; as, where he is ſaid to receive power from God to forgive ſin, to raiſe the dead, and to give righteouſneſs, peace and ſalvation to the elect, whom the Father gave to him; and to exerciſe dominion over a… things for their good, Joh. 1.29. Joh. 5.24. Joh. 8.12. Joh. 9.5. Joh. 10.9. Eph. 1.22, 23.

Conſid. 3 3. Though the two Natures in Chriſt are not, … ſhould not be confounded; yet the perſonal union is p. 59high and glorious, that there is a communication of Properties, (which muſt be duly conſidered, for the right underſtanding of many Scriptures which refer to Chriſt.) The properties of one nature are ſometimes attributed to the whole Perſon; as, Chriſt is ſaid to be born of a woman, and to be dead; which is proper to the humanity: …nd to have been with the Father before the Creation; which is proper to the divine nature. Sometimes, the properties of one nature are attributed to the other nature, in regard of the perſonal union; as, when God is ſaid to be crucified, to purchaſe the Church with is …lood, and to be taken up into glory. 1 Cor. 2.8. Acts 20.…8. 1 Tim. 2.16. which properly belongs not to the di…ine, but to the humane nature. And ſometimes thoſe things which properly belong to the whole perſon, and …o both natures, are attributed to one nature; as, where …he man Chriſt is called the Mediator, 1 Tim. 2.5. which …ertains not to Chriſt as he is man onelyonly, but as he is God-man, or God manifeſted in the fleſh.

Conſid 4 4. That nature and perſon muſt be carefully diſtinguiſhed. Nature is a ſubſtance common to all the three, Father, Son, and Spirit: but a Perſon is that which ſub…ſteth of it ſelf, and hath a proper maner of being; as, …he Father begetteth, the Son is begotten, the holy Ghost proceedeth from the Father and the Son. The acts of God eſſentially conſidered, are common to all the perſons; …s, to create, &c. but the acts of God perſonally conſidered, are proper to each perſon; as, to beget, &c. Neither let any ſay, that this is a groundleſs diſtinction: We finde, the Word was with God; there God is to be taken perſonally; the Son was with the Father, diſtinct from the Father. Again, the Word was God; there God … taken eſſentially, Joh. 1.1. the Son, as well as the Father, having the whole eſſence of God.

Conſid 5 5. That there is among the Perſons a diſtinction in eſpect of Order. The beginning of the Godhead is in …he Father; who begetting the Son, muſt in order be before the Son begotten; and the Father and the Son, before the holy Ghoſt, which proceeds from them: But for nature, they are conſubſtantial; for dignity, coequal; and for time, coeternal: there being among them neither … nor laſt, ſuperiority nor inferiority. The whole divine p. 60eſſence is in each Perſon; onelyonly it was incarnate… in the ſecond Perſon, the Word, who is alſo called the So… of God, not in reſpect of his miraculous conception, unction, reſurrection, exaltation, (for he was the Son o… God before any of theſe, onelyonly hereby his power and glory was manifeſted) but in reſpect of his oneneſs … eſſence with the Father.

Conſid. 6 6. It becomes us not to diſpute againſt, or deny the glorious Myſteries of the eternal Godhead of Chriſt, the… Trinity of Perſons in the unity of Eſſence, the union … two Natures in one Perſon; though we cannot comprehend, much leſs expreſs how theſe things ſhould be… Shall we think to empty the vaſt Ocean into a Muſcle ſhell? Are there not many myſteries in nature, which the wiſeſt Philoſopher cannot ſound the depth of? Wh… can diſtinctly and perfectly tell how the childe is formed in the womb, how the ſoul and body are knit together… Who can declare the ſeveral beings and operations o… the creatures? Who can clearly make out that myſtical… oneneſs which is between Chriſt and the Saints? which yet is not of ſo high a nature, as the eſſential union o… three perſons … one divine eſſence; no, nor as the hypo… tical union of two natures in one perſon. Shall we doubt of or deny every thing which we cannot rationally conceive of and comprehend? then farewel divine faith, and the ground thereof, i. e. divine and ſupernatur… revelation. The very Angels cover their faces at the brightneſs of Gods majeſtie; thereby ſignifying, that this glorious myſtery cannot be comprehended by the moſt excellent creature; and ſhall we quarrel with it, and diſpute againſt it, becauſe we cannot with all our wit and reaſon comprehend it? Who is this that darkeneth counſel by words without knowledge? Where waſt thou (ſaith the Lord) when I laid the foundations of the earth? declare, if thou haſt underſtanding. Job 38.2, 4.

I cannot (ſaith Nazianzene) think of one, but by and by I am compaſſed about with the brightneſs and glory of three; nor can I conſider three, but I am preſently brought back again to one.

The Ʋnity in Trinity (ſaith Juſtin Martyr) and the Trinity in Ʋnity, is underſtood to be ſo; but how it is, neither will I adviſe others curiouſly to ſearch, nor can I ſatisfie myſelf.

p. 61Whatſoever thou ſayſt of that God (ſaith Tertullian) who is one in eſſence, and three in perſons; thou doſt rather declare ſome one force and vertue of his, then Himſelf: for, what beſeeming him canſt thou either think or ſay of him, who is infinitely beyond whatſoever thou canſt think or ſay?

I have been the larger on this Subject, becauſe it is the foundation of a Chriſtians faith, hope, peace, and conſolation; and becauſe there are many at this day, of able parts, ſmoothe language, and unſpotted converſations, who deny the eternal Deity of the Son of God, and his conſubſtantiality with the Father: In which errour if they live and die, poor creatures! they are loſt for ever; foraſmuch as there is no coming to, nor reconciliation with God, but by him who is God bleſſed for ever, Rom. 9.5.

Our dear Lord Jeſus will one day plead his own cauſe with a witneſs, when the greateſt Diſputers of this world ſhall not be able to open their mouthes againſt him. In the mean while, I thought it my duty to ſpeak ſomething for the honour of my Lord and Saviour, who hath done and ſuffered great things for my ſoul. I have contracted as much as well I could, in a little room. Thoſe that deſire to look into more large and learned Tracts on this ſubject, may do well to peruſe M. Owen's Vindiciae Evangelicae, againſt Biddle; and Nicolaus Arnoldus Religio Socin. Refuta. lately publiſhed.

Thus much of the firſt Doctrine.

Let us now proceed further in the opening of this Verſe.

[Thy Throne, O God, is for ever and ever.]

The Spirit of God deſcribes the Kingdom of Chriſt by two properties: one of them is perpetuity, or everlaſtingneſs.Of the perpetuity of Christ's Throne. [Thy Throne, O God, is for ever and ever.] A throne ſignifies Princely, Judicial Majeſtie, Power and Soveraignty. In a Kingdom there are four things: A King, Subjects, Laws, and Authority. The Throne is an embleme of the laſt. So here.

The Jews and Arrians (that they might every way oppoſe the Godhead of Chriſt) would have the words read thus: God is thy throne, or ſeat, O Chriſt, for ever and p. 62ever: As if this word God ſhould be read in the Nominative, and not in the Vocative Caſe. But this is but ameer evaſion: for both the Septuagint (whom the Apoſtle follows) render it in the Vocative foreign, as applying it to the Meſsiah; And beſides, the former reading … quite contrary to the uſe of Scripture: for though w… finde that heaven, earth and angels are ſaid to be the Throne or ſeat of God, yet God is never ſaid to be the throne or ſeat of man.

Chriſt may be conſidered either as the Lord of glory, o… as a glorified man: In which reſpects, he hath a twofold Throne aſcribed to him. (1.) One, as he is God, Dan. 7.9, 10. Rev. 5.1. Rev. 20.11. Rev. 22.1. (2.) Another, a… he is man exalted and glorified. No meer creature … with Chriſt on the former, but the Saints ſhall ſit with him on the latter. Know ye not that the Saints ſhall judge the world? 1 Cor. 6.2. To them that overcome, will I give to ſit with me on my throne, even as I overcome, and am… down with my Father on his throne. Rev. 2.26, 27. Rev. 3.21. This is that which the Lord will bring forth, as the iſſue and reſult of thoſe ſhakings and revolutions which ar… and ſhall be in the nations of the world. Dan. 7.22, 26.

From the words we may obſerve,

Obſerv. II That the Kingdom of Christ is an everlasting Kingdom.Chriſt's Kingdom is everlaſting.

The words tranſlated [for ever] do not in Scripture ſo preciſely import abſolute eternity, but that ſometime they are taken periodically, for an age, or a long time; as till the year of Jubilee, or till the coming of Chriſt in the fleſh. But it is obſerved, that in the text there are two words; Gnolam, and Gnad: and this latter word, Gna…, being added**Hebr. in aeternum & ultra: qua phraſi ſignificari ſolet aeternitas interminabilis & abſoluta., ſignifies in Scripture abſolute eternity, Pſal. 10.16. which the Greeks expreſs thus: foreign.

Though David and Solomons Throne was not everlaſting in the letter and Type; yet in the Antitype, or thing ſignified, it was. The Lord hath promiſed that David poſterity ſhall endure as long as the Sun and Moon endureth, Pſal. 89.29. This is verified in Chriſt, whoſe Kingdom and Throne is both univerſal and eternal. The Lord hath ſworn to David, to make him King of Iſrael, and to ſet of his iſſue on his throne for ever, 2 Sam. 3.9. Pſal. 132.11. p. 63this is alſo fulfilled in Chriſt, who was David's ſon according to the fleſh, and his Lord and Father according to the ſpirit. Of the increaſe of his government there ſhall be no end, Iſa. 9.6. His Kingdom is an everlaſting Kingdom, a Kingdom thorowout all ages, Pſal. 145.13. a Kingdom that ſhall overtop all other kingdoms. Iſai. 2.2, 11. Dan. 2.45. Mic. 4.2. He ſhall reign over the houſe of Jacob, and of his Kingdom there ſhall be no end, Luk. 1.33. Hence the mercies of this Kingdom are called the ſure mercies of David; and the Covenant made with the houſe of David, a ſure, well-ordered, everlaſting Covenant. …ſai. 55.3, 4. 2 Sam. 23.5.

As for the four great Monarchies of the world, eſpecially the fourth or Romane Monarchy, Dan. 2.42. with the toes and branches thereof, viz. thoſe Kings and Countries now under the Turkiſh and Papal power; they have indeed, and do ſtill with much cruelty act their parts againſt Chriſt and his Lambs: but the little Stone ſhall …ite and break them in pieces; and this little Stone, namely, the Kingdom of Chriſt, (which is ſo much deſpiſed at this day) ſhall become a great mountain, and cover the face of the earth.

Uſe. 1 1. Behold therefore the folly and madneſs of the bloody Papists and other Perſecutors, who make deep and long furrows on the backs of the Saints, Pſal. 129.3. as if they were ſtill in hope to ſwallow up this Interest, notwithſtanding the late glorious appearances of God in vindication thereof. Poor-ſouls! they do but delude themſelves; their Kingdom and Power is giving up the ghoſt: Chriſt and his intereſt will eat up all other intereſts. This King will be laſt on the Stage, and will reign till all his enemies be made his footſtool, 1 Cor. 15.25.

Uſe. 2 2. Is Chriſt's Kingdom durable and everlaſting? Let a… therefore, when we ſee the Kingdoms and Governments of the world ſhaken, yea, broken and overturned one after another, look and long after this Kingdom that cannot be ſhaken, Heb. 12.28. The mutability and uncertainty of all outward Forms, ſhould make us highly prize the immutability and perpetuity of Chriſts Kingdom: no true reſt, till we come to this.

Uſe. 3 3. Again, let us patiently and meekly wait in Gods p. 64own way, for the ſpreading and growth of this Kingdom… which though at firſt it be but like a grain of muſtard ſeed, ſcarce diſcernable; yet afterward it becometh … great tree, Matth. 13.31. This Kingdom will grow great… and greater, till it become a huge mountain. Nor is … onelyonly inward in the heart, (and ſo peculiar to Gods elect in whoſe hearts he ſets up his ſpiritual Kingdom) but … is alſo outward in the world. The Kingdoms of th… world, in their outward and Civil adminiſtrations, ſhall be governed by Chriſt, Rev. 11.15. In the days of the fourth Kingdom, ſaith Daniel, Chap. 2.44. the God … heaven will ſet up his Kingdom: this is the little Stone … out without hands; which ſhall at length, when the toe… or laſt part of the Image is deſtroyed, cover the whole earth.

Quaer. How then are we to conſider the Kingdom o… the Stone?

Anſw. A twofold ſtate of Chr. Kingdom in this world.There is a twofold ſtate or conſideration o… this Kingdom?

1. It is a Stone cut out of a mountain without hands ſcarce viſible, as yet the fourth Monarchy ſtanding on his feet, or at leaſt on his toes. Thoſe that are with and … Chriſt, are but a very little remnant, a few faithful choſe… ones. Ephraim compaſſeth God about with lyes, and Iſru… with deceit: but Judah ruleth with God, and is faithful among the Saints, Hoſ. 11.12.

2. The other ſtate of Chriſts Kingdom (which we wa… for) ſhall be, when the Stone (having ſmote the Image … his feet and toes, and ſo utterly deſtroyed him) grows u… to be a great Mountain, and fills the whole earth. The former is called (by a learned man) Regnum Lapidis, Mede Diat. par. 4. pag. 361, 393.the Kingdom of the Stone, which is yet the ſtate of Chriſt Kingdom; the later, Regnum Montis, or the Kingdom … the Mountain. The Interval between theſe two, from the firſt hewing out of the Stone, until it become a great… Mountain, is the ſubject-matter of the Apocalyptical … ſions.

Thus much of the firſt property of Chriſts Kingdom The ſecond followeth, i. e. Righteouſneſs, or … quity.

p. 65[The Scepter of thy kingdom is a right, or, a ſtrait ſcepter.] Or thus: It is a juſt & equitable Scepter or Government, a Scepter of righteouſneſs, as the Apoſtle expreſſeth it, Heb. 1.8. (which ſome render foreign, the rod of righteouſneſs.) The Scepter is an Enſigne of Power and Majeſtie of government, Amos 1.5. and the rod or ſtaff was anciently uſed, to ſignifie the ſame. This declares the nature and quality of the Government and adminiſtrations of Chriſts Kingdom, which is the habitation of juſtice and equity, the mountain of holineſs, Jer. 3….21. The Scepter whereby this King doth gather and govern his ſubjects, is the Word or Goſpel of the Kingdom, which is a Rod of Equity.

The Jews refer this onelyonly to Solomons Scepter: nay,Graece, Virga rectitudinis; id eſt, juſtitiae de Virga Regia Sermo eſt, quae Sceptrum vocat, & Regiae. poteſtalis eſt Inſigne. there are ſome that apply it to Ahaſuerus, but very abſurdly. Doubtleſs there is no government in the world ſo juſtly and rightly adminiſtred, but that it is accompanied with much injuſtice. Solomons Scepter was not righteous in all things, nor his fathers before him: but Chriſt's Scepter is a perfect Scepter of righteouſneſs: Justice and judgement are the habitation of his throne, Pſal. 89.14. Pſal. 97.2. He puts on righteouſneſs as a breſtplate: Righteouſneſs is the girdle of his loyns, and faithfulneſs the girdle of his reins, Iſai. 59.17. Iſai. 11.5.

Hence we may obſerve,III Obſerv Chriſts government is righteous and equitable.

That however the Princes of this world do or may oppreſs their ſubjects, and lay heavie yokes and burthens upon them; yet Christs Government is a juſt and equitable government; and all the adminiſtrations of his Kingdom are righteous.

Conſider Chriſt in all his Relations, and he is juſt in them all; righteous in whatſoever he undertaketh.

1 He is a juſt King, 1. Chriſt is a righteous King.adminiſtring all things in his kingdom righteouſly: Behold, a King ſhall reign in righteouſneſs, Iſai. 32.1. His Scepter ſhall not nor cannot be wreſted to the fulfilling mens of mens luſts and humours, as other Scepters are; which at length proves the ruine of them.

2 Chriſt is a juſt Judge, who accepts no mans perſon,2. A righteous Judge. p. 66but is impartial in adminiſtring juſtice: He ſhall not judge after the ſight of his eyes, neither reprove after the hearing of his ears; but with righteouſneſs ſhall he judge the poor, and reprove with equity for the meek of the earth, Iſai. 11.3, 4. Be wiſe, O ye Judges, and learn of Chriſt to be impartial in, and to haſten the adminiſtration of juſtice: for ſo doth he, Iſai. 16.5.

3 He is a righteous Lord, 3. A righteous Lord.who in his Soveraignty diſpenſeth his gifts rightly, without doing wrong to any; and where there is no wrong done, there is no injuſtice. Shall not the Judge of all the earth do right? Gen. 18.25. To whom doth this Lord owe any thing? and he will pay it: or, who hath firſt given to him? and it ſhall be recompenſed to him again, Rom. 11.35. The nature and will of this Lord, is the rule of all righteouſneſs: and he can do that juſtly, which if a meer man ſhould do, would be unjuſt: for he is not tyed to Laws, or under a ſuperiour to command him, as man is. My he not do with his own what he pleaſeth? hath not he an abſolute Soveraignty over all things? who ſhould control him? Rom. 9.20, 21.

4 He is a righteous Husband, 4. A righteous Huſband.juſt and faithful in his whole carriage to his Spouſe, from firſt to laſt: ſhe can ſet to her ſeal, that he is true and righteous, Joh. 3.33. The wife is the weaker veſſel, and ſhould be tenderly and kindly uſed. Other husbands are churliſh, and ſail in performing their relative duties to their yoke-fellows: but Chriſt is and ever will be loving and faithful to his ſp…uſe, and will lay no more upon her then he will enable her to bear.

5 Chriſt is a righteous Advocate, 5. A righteous Advocate.1 Joh. 2.1. who can carry the Suit for us by a righteous Plea in a Court of juſtice, without the leaſt deceit or underhand-dealing; having fully ſatisfied divine juſtice, and payed the utmoſt price of our redemption:The righteouſneſs and equitie of Chr. Kingdom further demonſtrated. it is now juſt with God to forgive us our ſins, 1 Joh. 1.9. and to put us in poſſeſſion of life eternal.

Quer. But how and wherein is the equity and righteouſneſs of the ſcepter of Chriſt further demonſtrated?

Demonſt. 1 Anſw. 1 Firſt, from his perſonal righteouſneſs; he being the Lord that loveth righteouſneſs, Pſal. 11.7. the ſun of righteouſneſs, Mal. 4.2. the true Melchizedek, or King of righteouſneſs, Heb. 7.2. Righteouſneſs and peace meet in p. 67him, Pſal. 85.10. Righteouſneſs is his nature, and therefore he cannot do an unrighteous act. When he was incarnate, then did righteouſneſs look down from heaven, Pſal. 85.11. Chriſt being God, his righteouſneſs may be conſidered two ways:

1. His univerſal righteouſneſs, which is the purity of his nature and eſſence abſolutely conſidered, Pſal. 5.4. 1 Joh. 1.5.

2. His particular righteouſneſs, conſidered in his relations to, and dealings with the creature. In both reſpects, his ſcepter is a righteous ſcepter.

Demonſt. 2 Secondly, Another Demonſtration is taken from the righteouſneſs which Chriſt communicates to his people, being the Lord our righteouſneſs, Jer. 23.6.

1. Whereas none of us are righteous by nature,1. Christ communicates righteouſneſs to us, for our juſtification no not one, Rom. 3.10. Chriſt by his righteouſneſs hath preſented us perfectly righteous before God his Father, Rom. 5.19. Col. 1.22. We are compleat, and without ſpot, in him, who is made righteouſneſs unto us, Col. 2.10. 1 Cor. 1.30. And that we might be made righteous, he was voluntarily made ſin, and a curſe for us, 2 Cor. 5.21. Gal. 3.13 ſuch was the great love which he had to righteouſneſs. Whether the righteous Lord puniſheth ſin by neceſſity of nature, or might not in his abſolute ſoveraignty have remitted ſin without ſatisfaction; we need not now diſpute, ſince it is revealed in the Scriptures, that he will not pardon the leaſt ſin without ſatisfaction; having already conſtituted this Rule, for the vindication of his relative juſtice, and the ſalvation of his elect.

Again, 2. For ſanctification.Chriſt frames his people by his Spirit to a righteous and holy diſpoſition and converſation: this naturally flows from imputed righteouſneſs, which is not an empty imaginary thing, but real and operative: for if the tree be good, the fruit will alſo be good, Mat. 7.17. The Saints are made conformable to Chriſt, there being a reſemblance between them, as between head and members: As he worketh righteouſneſs, ſo do they, though not in the ſame meaſure: He that is born of God, and doth righteouſneſs, is righteous, as he is righteous, 1 Joh. 3.7. The Lord leads his people in paths of righteouſneſs, Pſal. 23.3. both inwardly inclining their hearts, and alſo conforming their outward actions to his rules and precepts. p. 68Through faith, the Saints wrought righteouſneſs, Heb. 11.33.

3.3. Chriſt governs his people by righteous laws. He governs his people by righteous Laws, which the Iſles ſhall wait for, Iſa. 42.4. The Law of truth (for herein Phinehas was but his type) is in his mouth, and iniquity is not ſound in his lips, Mal. 2.5, 6. It is a Royal Law, a Law of liberty to his people, Jam. 1.25. Jam. 2.8. becauſe the Lord puts it into them, and transforms and moulds their hearts into it, Heb. 8.10. 2 Cor. 3.18.

4. He gives his people faith to lay hold on his righteouſneſs, Phil. 1.29. Heb. 12.2. whereby they obtain witneſs that they are righteous as he is righteous, Heb. 11.4. and ſo their conſciences are made good, pure and peaceable, Heb. 9.14. Chriſt being firſt King of righteouſneſs, and then King of peace, Heb. 7.2. Well may that righteouſneſs ſatisfie conſcience, which hath fully ſatisfied divine juſtice. If our hearts condemn or acquit us, God is greater then our hearts, 1 Ioh. 3.20.

Demonſt. 3 Thirdly, Chriſt is righteous in all his adminiſtrations both towards the world and his Church, even in thoſe providences that are moſt contrary to humane Reaſon and wiſdom: as namely, that the Goſpel (both in reſpect of outward Diſpenſation, and inward effectual Operation) ſhould be ſent unto a people more wicked, and be with held from a people more moral and ingenuous, who make a better improvement of their natures: That evil men ſhould proſper in a wicked courſe, and the godly be oppreſſed in doing righteous things, Eccl. 8.14. yet ſtill the Lord is righteous in all his ways, and holy in all his works, Pſal. 145.17. Rev. 15.3. Though we poor creatures are ſo ſhort-ſighted, that we cannot ſee from the beginning to the end thereof, Eccl. 3.11. This King judgeth and maketh war in righteouſneſs, having no quarrel but what is juſt: he will in righteouſneſs judge the Whore, and avenge the blood of his Saints, Rev. 16.5, 6, 17. Rev. 19.11. Pſal. 72.2.

Demonſt. 4 Fourthly, His righteouſneſs appeareth in keeping his word, and performing all his promiſes and engagements, Iſai 30.18. Christ who was preached among you by me, (ſaith the Apoſtle) was not yea and nay, but in him was yea: for all the promiſes of God in him are yea and amen, 2 Cor. 1.19, 20. To ſpeak properly, the Lord is not a p. 69debtor to us; yet having freely and of his own accord made us a promiſe, he ſtands obliged to himſelf, in regard of his juſtice, truth, and faithfulneſs, Heb. 6.18. and therefore muſt and will perform what he hath promiſed**Debitorem ſe fecit Deus non accipiendo, ſed promittendo.

Demonſt. 5 Fifthly, Chriſt is righteous in diſtributing rewards both to the Godly, (whom he ruleth with a golden Scepter) and to the wicked, (whom he ſubdueth with an iron Mace.) This King will not nor cannot abuſe his power, to do wrong to any; but he will do right to all: Gen. 18.25. 2 Tim. 4.8. Rom. 2.6, 7, 8, &c. Heb. 6.10. 2 Theſſ. 1.6, 7. The Lord declareth his juſtice, not onelyonly in the juſt condemnation of the wicked, but alſo in the juſtification of the godly, and rewarding them with eternal life, Rom. 3.8, 26. 1 Joh. 1.9. Pſal. 85.10. Not that there is a true commutative juſtice between God and the Saints, as if heaven were properly a reward of, & due in ſtrict juſtice to their obedience: no humble Chriſtian dares challenge heaven upon this account; but in regard of Gods promiſe, and Chriſts ſatisfaction. It is juſt with God to reward the Saints with life eternal; and he will do it: otherwiſe he ſhould not be faithful to himſelf.

In a word, Chriſt is righteous in his Natures, Offices, Relations, and in all his Operations, for, in, and by his people: therefore well may it be ſaid, That his Scepter is a Scepter of righteouſneſs or equity; for he adminiſters juſtice with equity and mercy, not dealing with his people according to the rigour of the Law. If thou, Lord, ſhouldſt mark what is amiſs, who could ſtand before thee? But there is mercy and propitiation with thee, that thou mayſt be feared, Pſal. 130.3, 4. In ſome caſes, that ſaying is true: Summum jus, ſumma injuria: The rigour and extremity of the Law, is the greateſt injury: But here is a King that is propitious, and adminiſters judgement with equity, and tempers juſtice with mercy.

Uſe. 1 Is Chriſts Scepter a righteous and equitable Scepter? O then lay down thine arms, and come in, thou rebellious ſinner. As the Perſian Monarch held out his Scepter to Eſther, upon which ſhe drew neer, Eſth. 5.2. ſo Chriſt doth yet hold forth his golden Scepter in the miniſtery of the Goſpel. Draw neer therefore, thou poor ſinner, p. 70and come under this Scepter, which is a gracious Scepter, a Scepter of righteouſneſs. Justice indeed ſeems to be a harſh word to a wounded ſoul; and ſo Luther himſelf in his agony did apprehend it: O but it is a moſt comfortable word, in that ſenſe wherein it is alleadged by the Apostle, Rom. 3.25. and therefore (as**Com. loc. cap. de juſtit. Dei. Muſculus obſerves) that word which ſignifies goodneſs, is rendered by the Septuagint juſtice or righteouſneſs. The Lord Jeſus will ſend forth judgement unto victory.

Uſe 2 2. Is our Lord and King righteous in all his adminiſtrations? Be ſilent then, O fleſh, before the Lord, Zech. 2.13. under the ſharpeſt and ſaddeſt diſpenſations, whether towards the Church in general, or our ſelves in particular. When the Lord ſeems to write bitter things againſt his people, and his providences ſeem to croſs his promiſes and prophecies; in this caſe, we are to hold our peace, Lev. 10.3. The ways of the Lord are unſearchable, and past finding out, Rom. 11.33. As for our parts, we are ſo ſhallow and unskilful, that we cannot lay together the ſeveral pieces and paſſages of Divine Providence: which if we could do, they would appear to be exceeding beautiful and harmonious. Here is a wheel in the midſt of a wheel, Ezek. 1.16. If we look on a Watch or Clock when it is taken aſunder, there ſeems to be much diſorder and confuſion in it: but let the Artist put the ſeveral pieces together in order, and it is full of beauty. That which we cannot comprehend of God, we are to admire. 'Twas an excellent ſaying of one:**Qui in factis Dei rationem non invenit, in infirmitate ſua invenit cur rationem non inveniat. He that in Gods works cannot finde a reaſon of them, may eaſily finde in his own weakneſs, a reaſon why he cannot finde a reaſon.

Uſe. 3 3. Laſtly, Let us cry mightily to God, that the Kingdom of Chriſt may come in great power, righteouſneſs and glory, upon the nations. When the Spirit is poured out from on high, then ſhall judgement dwell in the wilderneſs, and righteouſneſs in the fruitful field, Iſa. 32.15, 16, 17. Till then, one party will ſucceſſively ſupplant and pull down another, that they may ſet up themſelves. Till then, the land will mourn for want of juſtice, and iniquity will abound: pride, covetouſneſs, ambition, oppreſſion, ſelf-love, and the like corruptions, will bear ſway, and that under ſeveral Forms, till the Lord give a ſpirit of juſtice and ſelf-denial, and exalt his p. 71own Kingdome; Then ſhall we diſcern between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not, Mal. 3.18.