These exceptions, then, being removed, before we proceed to the interpretation of the words, we shall see what evidence may be added unto what we have already offered, from the psalm, to evince and prove that this whole testimony doth belong unto him; which, were there no other (as there are very many) testimonies to this purpose, were abundantly sufficient to determine this controversy.
1. We have the authority of the apostle for it, ascribing it unto him. The word “and,” in the beginning of verse 10, relates con- fessedly unto, “But unto the Son he saith,” verse 8: as if he had said, “ But unto the Son he saith, Thy throne, O God, is for ever and
206 AN EXPOSITION OF THE [CHAP. I.
ever; and to the Son he said, Thou, O God, in the beginning hast founded the earth.” 2. Again, the whole testimony speaks of the same person, there being no colour of thrusting another person into the text not intended in the beginning; so that if any part of what is spoken do belong to Christ, the whole of necessity must do so. To suppose that in this sentence, “Thou hast laid the founda- tion of the earth, .....and as a vesture shalt thou fold them up,” one person is understood in the former place, another in the latter, no such thing being intimated by the psalmist or the apostle, is to suppose what we please, that we may attain what we have a mind unto. One person is here certainly and only spoken unto. If this be the Father, the words concern not Christ at all, and the apostle was deceived in his allegation of them; if the Son, the whole is spoken of him, as the apostle affirms. 38. Nor can any reason be assigned why the latter words should be attributed to Christ, and not the former. They say itis because God by him shall destroy the world, which is the thing in the last words spoken of. But where is it written that God shall destroy the world by Christ? If they say in this place, I say then Christ is spoken to and of in this place; and if so, he is spoken of in the first words, “ And thou, Lord,” or not at all. Besides, to whom do these closing words belong, “ But thou art the same, and thy years shall not fail?” If these words are spoken of Christ, it is evident that all the foregoing must be so also; for his enduring the same, and the not failing of his years, —that is, his eternity,—is opposed to the creation and temporary duration of the world. If they say that they belong unto the Father primarily, but are attributed unto Christ, as that of chang- ing or abolishing the world, because the Father doth it by him, I desire to know what is the meaning of these words, ‘Thou art the same by Christ, and thy years fail not by Christ?’ Is not the Father eternal but in the man Christ Jesus? If they say that they belong not at all to Christ, then this is the sum of what they say: ‘The beginning of the words, and the close of them, if spoken of Christ, would prove his infinite power, eternity, and divine nature. One passage there is in the words which we suppose will not do so, therefore we will grant that that passage concerneth him, ‘but not the beginning nor end of the testimony, though spoken undeniably of the same person ;’—which whether it becomes:men professing a reverence for the word of God is left to themselves to judge. Be- sides, should we grant all these suggestions to: be.true, the apostle by his citing of this testimony would prove nothing at all to his purpose, no, not any thing toward that which they affirm him to aim at, namely, that he was made more excellent than the angels ; for how out of these words shall any such matter be made to appear? They say, in that by him God will fold up the heavens as
VER, 10-12.] EPISTLE TO THE HEBREWS. 207
a vesture. But, first, no such thing is mentioned or intimated, He who made them is said to foldthem. And if they say that from other places it may be made to appear that it shall be done by Christ, then as this place must be laid aside as of no use to the apostle, so indeed there is nothing ascribed to Christ but what the angels shall have a share in, and that probably the most principal, namely, in folding up the creation as a garment; which is a work that servants are employed in, and not the King or Lord himself. Indeed, he that shall without prejudice consider the apostle’s dis- course will find little need of arguments to manifest whom he applies this testimony unto. He calls him Képsoc in the beginning, using that word which perpetually in the New Testament denotes the Lord Christ, as plainly expounding the text so far as to declare of whom it speaks. Nor doth this testimony ascribe any thing to him but what in general he had before affirmed of him, namely, that by him the worlds were made. Nor was it ever heard of, that any man in his right wits should cite a testimony to confirm his purpose, containing words that were never spoken of him to whom he applies them; nor is there scarce any thing in them that can tolerably be applied unto him, and the most of it would declare him to be that which he is not at all: so that the words as used to his purpose must needs be both false and ambiguous. Who, then, can but believe, on this testimony of the apostle, that Christ the Lord made heaven and earth? And if the apostle intended not to assert it, what is there in the text or near it as a buoy to warn men from running on a shelf, there where so fair a harbour appears unto them? From all that hath been said, it is evident that this whole testimony belongs to Christ, and is by the apostle asserted so to do.