VER. 8, 9.-But unto the Son, he saith, Thy throne, O God, is for ever, the sceptre of thy kingdom is a sceptre 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 to that foregoing 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 existence before the prophecies themselves.

There is little or no difficulty to prove that this testimony belongs properly to him, to whom it is applied by the apostle. The ancient Jews granted it, and the present doctors cannot

וזה המזמור נאמר על דוד,deny it. One of them says indeed

mean by 18,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 inclines to. Jarchi turns it into an allegory, without any tolerable 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 applies the Psalm wholly to the Messiah, which is somewhat a better evidence of the conception of the ancient 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 prophecy given out in the days of Moses, for the use of the Sanhedrim; which manifests of what account it was 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 consequently it was never blessed by him, she being among the number of those strange women which turned his heart from God, and was cursed with barrenness. And it deserves to be noticed, that the first foreign breach that came upon his family, and upon all his magnificence, was also from Egypt, where his transgression began.

2. There is scarce any thing in the Psalm that can with pro

priety 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 public 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, it 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 in the next verse he uses it as a medium to prove his pre-eminence 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, ch. ii. 10. was yet in his whole person, and as he discharged the office committed to him, so far above them, as that he had power to alter and change those institutions which were given out by the ministry of angels. And this he doth undeniably by the testimonies alleged, as they are compared together. For whereas the Scripture testifies concerning angels, that they are all servants, and that their chief glory consists in the discharge of their duty as servants; unto him a throne, rule, and everlasting dominion, administered 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 inserted.

The first thing to be attended to in them, is the compellation of the person spoken unto, O God: thy throne, O God.

Some would have Elohim ( os) to be a name common to God with others, namely angels and judges, and in that large acceptation to be here ascribed to the Lord Christ; so that though he be expressly called Elohim, and Oses, 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. These places Jarchi produceth in his comment, to countenance this sense, but in vain.

It is then the true God that is spoken to 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: govos cou à Osos, 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, bed, God shall establish thy throne.' If men may be allowed thus to thrust in what words they please into the text, leading to another sense than what itself 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 the interpretation insisted on is, 1. 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 especially of the Targum on the Psalm, which renders the words, Thy throne, O God, is in heaven for ever. 3. Contrary to the contexture and design of the apostle's discourses, as may appear from the consideration of the preceding enarration of them.

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

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

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

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

the kingdom is theirs, but his on whose throne theirs do attend.

Neither doth the throne simply denote the kingdom of Christ, or his supreme rule and dominion; but the glory also of his kingdom, being on his throne, he is in the height of his glory. And thus because God manifests his glory in heaven, he calls that his throne, as the earth is his footstool, Isa. lxvi. 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.

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

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

Now the means whereby Christ carrieth on his kingdom, are his word and Spirit, with a subserviency of power in the works of his providence, to make way for the progress of his word to avenge its contempt. So the gospel is called, "The rod of his strength," Psal. cx. 2. See 2 Cor. x. 4-6." He smites the earth with the rod of his mouth, and slays the wicked with the breath of his lips," Isa. xi. 4. And these are attended with the sword of his power and providence, Psal. xlv. 3. Rev. xix. 15.