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interest, with the advantage of the whole creation; have we not cause to rejoice in this throne and kingdom of the Son?

$13. Obs. 3. All the laws, and the whole administration of the kingdom of Christ, by his word and spirit, are equal, righteous, and holy. His sceptre is a sceptre of righteousness. The world, indeed, likes them not; all things in his rule seem to it weak, absurd, and foolish: 1 Cor. i, 20, 21; but, the Holy Ghost being judge, they are otherwise; and such they appear to them that believe; yea, whatever is requisite to make laws and administrations "righteous" here concur. Is authority, a just and full authority, requisite to make laws righteous? He has it supremely. Is wisdom, the eye of authority, so requisite that no legislator ever obtained just renown without it? The Lord Christ is abundantly furnished with wisdom for this purpose. He is the foundation-stone of the church, that hath "seven eyes upon it," Zech. iii, 9. A perfection of wisdom and understanding in all its affairs. But it deserves particular attention, that his laws are righteous in such a sense as to be easy, gentle, and not burdensome. The righteousness and uprightness here intended doth not denote strict, rigid, severe justice, extending itself to the utmost of what can be required of the subjects; but equity mixed with gentleness, tenderness, and condescension; "His yoke is easy and his burden light," Matt. xi, 30; and "his commandments are not grievous," 1 John v, 3. His commands are all reasonable, suited to the principles of that natural obedience we owe to God; and so not grievous to any thing in us, but that principle of sin and darkness which is to be destroyed. He hath not multiplied precepts merely arbitrary, to express his authority; as might be evinced by the particular consideration of his insti

tutions. Hence our obedience to them is called our "reasonable service," Rom. xii, 1. His commands are easy, because all of them are suited to that principle of the new nature, which he worketh in the hearts of all his genuine disciples. This principle likes them, loves them, delights in them, which makes them easy. His commands are easy, because he continually gives out supplies of his spirit, to make his subjects yield obedience to them. That is it which above all sets a lustre upon his rule. This administration of Christ's kingdom is righteous, because useful and profitable; freeing the soul from the power of lust, the service of sin, the fear of death, hell, and the world; guiding it in the truth, making it fruitful amongst men, and amiable to God himself. How righteous also their end! A more worthy and exalted cannot be conceived. Hence it appears, that our submission to this sceptre, and our obedience to these laws, must needs be very righteous and reasonable. What can be farther desired to provoke us to it? On the other hand, does it not awfully follow, that the condemnation of those who refuse the reign of Christ over them, that will not yield obedience to his laws, is most just and righteous? How will the equity of his government stop the mouth of every rebel for ever, when he comes to deal with them who know not God, and obey not the gospel?

VERSES 10-12.

And thou, Lord, in the beginning hast laid the foundation of the earth: and the heavens are the work of thine hands. They shall perish, but thou remain est: and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: But thou art the same, and thy years shall not fail.

1-4. Erroneous interpretations refuted, $5--7. (I.) The words explained. $8--10 (H) Practical observations,

§1. In these verses, the apostle by another illustrious testimony, (taken out of Psalm cii,) confirms his principal assertion. There is no question but that these words do sufficiently prove the pre-eminence of him of whom they are spoken, incomparably above all creatures whatever. Some say that the words are only accommodated to Christ, "thou hast laid the foundation of the earth," that is, "the world was made for thy sake." But this interpretation, or rather violent detortion of the words destroys itself. For if they are spoken of God absolutely, and not of the Messiah to whom they are accommodated, how can it be said that the "world was made for his sake," and not by him? Both senses of the words cannot be true. But this is, indeed, plainly to deny the authority of the apostle.

§2. The Socinians, who cannot deny but that these words some way or other belong to Christ, yet plainly perceiving that if they are wholly understood of him, there is an end of all their religion, fix here upon a new and peculiar evasion. Some words of this testimony, say they, belong to Christ, (so much they will yield to the authority of the apostle) but not all of them. "These words," they urge, "being first expressly spoken of God, and here referred to Christ, we must consider what in them is agreeable to the nature and condi

tion of Christ, who certainly was a man." But this is meanly to beg the question, "That Christ was a mere man, and not God by nature." It is true, as here granted, that the words were first expressly spoken of God; but it is no less true, the apostle being judge, that it is the Son of God who is that God. It is true also, that he was man, and nothing is ascribed to him but what belongs to him who was man, but not as he was man. And such was the creation of heaven and earth. By this testimony, then, the Holy Ghost proves, that he who was "made less for a little while than the angels," in one respect, was absolutely and in his whole person infinitely above them, as being the Creator of heaven and earth.

§3. There is another specious cavil that has been sometimes urged to this effect: "The Hebrews were either persuaded that Christ was God, the Creator of heaven and earth, or they were not; if they were, what need of all these arguments and testimonies? one plain word might have sufficed. If they did not yet believe it, why does he take for granted what, if directly urged, that he was the Maker of heaven and earth, would have put all out of doubt." We reply; let it be granted that they did expressly believe Christ to be God; have believers no need to have their faith confirmed by testimonies out of the word, that may not so readily occur to themselves? Have they no need to be strengthened in their faith, especially in such points as were in those days greatly opposed, as was this of the eternal glory of the Messiah; concerning which the believing Hebrews had to do with learned and stubborn adversaries continually. And if the apostle might have ended the whole controversy, as these objectors pretend, by plainly affirming, that he was "the Creator of all things," and that the angels re

his creatures; we retort, might he not as well have ended the dispute about "his pre-eminence above angels," which it is allowed he here designs to prove, with "one word," without citing so many testimonies to prove it? But would he then have unfolded th mysteries of the Old Testament to the Hebrews, which was his grand design? Would he then have manifested that he taught nothing but what was before revealed (though obscurely) to Moses and the prophets, which he assiduously aimed to do, thereby to strengthen and confirm believers and convince gainsayers? Again, suppose some of them to whom he wrote did not yet expressly believe the Deity of Christ, (as the apostles themselves did not for awhile believe his resurrection;) could any more convincing way be fixed on to persuade them thereto, than by minding them of those testimonies of the Old Testament, wherein the attributes and works of God are ascribed to him? But unto the Son, he saith, "thy throne, O God, is for ever; and, thou hast laid the foundation of the earth."

§4. Were it affirmed in this place only, that "Christ made all things," yet the words being plain and evident, and the thing itself agreeable to scripture in other places, and not repugnant to any one sacred testimony, there is no pretence for any, who truly reverence the wisdom and authority of inspiration, to deny the words to be spoken of him properly and directly. If not, will there be any thing left that we can call a sacred and unshaken basis of faith in all the sacred volume? Besides, we have shewed already the vanity of that distinction of God's making things by Christ, as though it denoted any subordination in casuality; nor will the Socinians themselves admit of any such thing, but confute that notion in the Arians. But this is not the only place wherein it is affirmed that Christ made all

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