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perish, will himself still endure, "while they will wax old like a garment, and as a vesture be changed, He is the same, and His years shall have no end."* And did we for a moment doubt whether Jesus Christ is, indeed, our Creator, the eternal God spoken of in the text; did we hesitate to believe that "He that formed us from the womb," (the Lord that maketh all things,) "that stretcheth forth the heavens alone, that spreadeth abroad the earth by Himself," is the same with Him, "who washed us with His blood;" an inspired apostle has

*Psa. cii. 25, 26.

+ Isa. xliv. 22-24.

That Christ made this world, and consequently had a real being at the beginning of it, the Scriptures manifestly and plentifully assure us. For the same Son, by whom in these last days God spake unto us, is he, by whom also he made the worlds. (Heb. i. 2.) So that as through faith we understand that the worlds were framed by the word of God, (Heb. xi. 3,) so must we also believe, that they were made by the Son of God. Which the apostle doth not only in the entrance of his epistle deliver, but in the sequel prove. For shewing greater things have been spoken of him than ever were attributed to any of the angels, the most glorious of all the creatures of God; amongst the rest, the Scripture saith, he spake unto the Son, "Thy throne, O God, is for ever and ever," and not only so, but also," 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 remainest; 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." (Heb. i. 8, 10, 11, 12.) Now, whatsoever the person be to whom these words were spoken, it cannot be denied but he was Creator of the world. For he must be acknowledged the Maker of the earth who laid the

removed all doubt and difficulty, by applying both these very Psalms to the Son of God, and has

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foundation of it, and he may justly challenge to himself the making of the heavens, who can say they are the work of his hands. But these words were spoken to the Son of God, as the Apostle himself acknowledgeth, and it appeareth out of the order and series of the chapter, the design of which is to declare the super-eminent excellency of our Saviour Christ. Nay, the conjunction, and, refers this place of the Psalmist plainly to the former, of which he had said expressly, “but unto the Son he saith." As sure then as " Thy throne, O God, is for ever and ever," was said unto the Son; so certain it is Thou, Lord, hast laid the foundation of the earth," was said unto the same. Nor is it possible to avoid the Apostle's connexion by attributing the destruction of the heavens, out of the last words, to the Son, and denying the creation of them out of the first, to the same. For it is most evident that there is but one person spoken to, and that the destruction and the creation of the heavens are both attributed to the same; whosoever, therefore, shall grant that the Apostle produced this Scripture, to show that the Son of God shall destroy the heavens, must withal acknowledge that he created them. Whosoever denieth him to be here spoken of as the Creator, must also deny him to be understood as the destroyer. Wherefore, seeing the words of the Psalmist were undoubtedly spoken of and to our Saviour (or else the Apostle hath attributed that unto him which never belonged to him, and consequently the spirit of Saint Paul mistook the spirit of David); seeing that to whomsoever any part of them belongs, the whole is applicable, because they are delivered unto one; and since the literal exposition is so clear that no man hath ever pretended to a metaphorical, it remaineth as an undeniable truth, grounded upon the profession of the Psalmist and the interpretation of an apostle, that the Son of God created the world.-PEARSON ON THE CREED. ART. II., p. 206, Burton's Edition.

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assured us that "He who made the worlds is indeed one with him, who being the brightness of his Father's glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."* Our Lord Jesus Christ, then, is here rightly addressed as "God and King," and as such, he still presides over, rules, directs, and preserves his whole creation: Indeed, it would be blasphemy thus to address him in the extensive and infinite sense of the Scriptures, if he had not been one of the co-equal and co-eternal Persons in the Trinity, and since these titles are thus ascribed to him, another proof is afforded to his people, that he is indeed Jehovah Incarnate, and that he is also in a peculiar manner their King, under the endearing title of "King of Saints." Thus the Psalmist again addresses him, "I will extol thee, my God, O King; and I will bless thy name for ever and ever for thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.‡"

So Daniel still more directly, if possible, applies this eternity of dominion to Christ, when prophesying the fall of the great empires of the world, he says,

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The God of heaven shall set up a kingdom, which shall never be destroyed." § "And this kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints

* Heb. i. † Vide Appendix B. § Dan. ii. 44.

Ps. cxlv. 113.

of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.' ""* The evangelist Luke, reciting the words of the angel to the Virgin Mary, declares that Christ "shall reign over the house of Jacob (all his faithful people) for ever, and of his kingdom there shall be no end." And the apostle Peter preaches to the Church, “that an entrance shall be ministered abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." † These and other texts, fully prove that the kingdom of Jesus is the kingdom of Jehovah, because it is an everlasting kingdom; and that Jesus was Jehovah, because Jesus had that kingdom to bestow, as his own, upon his people.

But if there had been no positive evidence of this truth to be derived from the express words of Scripture, the very enemies which the Lord Jesus had to vanquish and destroy for his Church, would furnish us with a convincing proof that he must be far above angels and men, and no other than the omnipotent God himself. "Satan," like the "strong man armed," had once the chief possession of man, and would have bound him like a miserable captive for ever, had not Christ been stronger than the united force of him and his attendant spirits-had not "He that is for us been greater than they that are against us." The devil has had very great

* Dan. vii. 27.

† 2 Pet. i. 11.

Heb. ii. 14.

*

natural and spiritual influence in all ages; hence, he is called, the "prince of the power of the air,” "the spirit working in the children of disobedience," "the prince of this world,"† and by other names expressive of his subtle and mighty agency; while the apostate spirits who attend him are styled, "principalities, and powers, the rulers of the darkness of this world," the authors of “ spiritual wickedness in high places." And all these (full of rage) against poor, weak, and miserable man, were leagued together for his destruction; but these enemies, Christ subdued, "triumphing over them openly." § Moreover, a holy law stood out against him, at once proclaiming its own purity and his fallen and corrupt state, lying "dead in trespasses and sins." || This holy law, this perfect scheme of duty Christ fulfilled for his people, both cancelling their debt, and the punishment which they had incurred by their transgressions; then Satan himself was judged and silenced, both as the tempter to sin, and the accuser for sin; he was judged by the life of Christ, who lived "without sin," although "tempted in all points like as we are," and who perfectly "fulfilled all righteousness; "** and he was judged

* The natural influence of Satan was exercised more particularly before the manifestation of Christ, who came to destroy the powers of darkness, to confound the idolatrous attention that was paid to them and to their oracles, and to establish a perpetual victory over them.

† Eph. ii. 2. Eph. ii. 1.

+ Eph. vi. 12.

Heb. iv. 15.

§ Col. ii. 15.
**Rom. v. 8, 10.

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