kingdom of Christ is "a sceptre of righteousness," because all the laws of his gospel are righteous, holy, and just; full of benignity and truth, Titus ii, 11, 12. And all his administration of grace, mercy, justice, rewards and punishments.

§8. The habitual frame of the heart of Christ, in his legal administrations, is next described: "He loveth righteousness and hateth iniquity." This shews the absolute completeness of the righteousness of Christ's kingdom, and of his righteousness in his kingdom. Among the governments of this world, ofttimes the very laws are tyrannical, unjust, and oppressive; and if the laws are good and equal, yet ofttimes their administration is unjust, partial, and wicked; or when men do abstain from such exorbitances, yet frequently they do so on account of some selfinterest and advantage like Jehu, andnot out of a constant, equal, unchangeable love of righteousness, and hatred of iniquity; but all these are absolutely complete in the kingdom of Jesus Christ.

$9. The consequence of this righteous rule in Christ is, his being "anointed with oil of gladness." "God, thy God hath anointed thee." God is said to be the God of the Son, in respect of his whole person, Godman, as he was designed by his Father to be the head and king of the church; for therein did God the Father undertake to be with him, to stand by him, to carry him through with his work, and in the end to crown him with glory. "Thy God hath anointed thee with oil of gladness." These words may allude, either to the common use of anointing with oil, which was to make the countenance appear cheerful at feasts and public solemnities; or, to the special use of it in the unction of kings, priests, and prophets. That the ceremony was typical, is evident; and it denoted the

collation of the gifts of the Holy Ghost, whereby the person anointed was enabled for the discharge of the office he was called to, Isaiah Ixi, 1. And in this sense there is commonly assigned a threefold unction of Christ; at his conception, at his baptism, and at his ascension, when he received from the Father the promise of the Spirit, to be poured forth upon his disciples, Acts ii, 33. But that which the apostle seems here to express with the psalmist, is the glorious exaltation of Christ, when he was solemnly enstated in his kingdom: this is that which is called the making of him both Lord and Christ, Acts ii, 36. When God raised him from the dead, and gave him glory, 1 Pet. i, 21. He is called "Christ" from the unction of the Spirit; and in his exaltation, he is said, in an especial manner, to be "made Christ;" that is, taken gloriously into the possession of all the offices and their full administration, whereunto he was so anointed. "The oil of gladness," denotes triumph and exaltation, freedom from trouble and distress.

§10. Finally, we have the prerogative of Christ in this privilege; "He is anointed above his fellows." Now these fellows, companions, or associates, may denote, either all believers, partaking with him in this unction, who are co-heirs with him; or, more especially those who were employed by God in the service and rule of his church; such as the prophets of old, and afterwards the apostles, Ephes. ii, 20. With respect to both these, Christ is anointed with oil of gladness "above them,' but the latter sort are especially intended; concerning whom the apostle gives an especial instance in Moses, chap. iii. In a word, he is incomprehensibly exalted above angels and men.

$11. (II.) Let us now advert to such observations as the words naturally afford.

Obs. 1. The comparing of scripture with scripture is an excellent means of becoming acquainted with the mind and will of God therein. Thus the apostle compareth what is spoken of angels in one place, and what of the Son in another, and from thence manifesteth what is the mind of God concerning them. And this discovers the root of almost all the errors and heresies that are in the world. Men whose hearts are not subdued by faith and humility to the obedience of the truth, lighting on some expression in scripture, that singly considered seems to give countenance to some such opinion as they are willing to embrace; without farther search, they fix it on their minds and magnify the importance of it in their imagination. Hence it appears what diligence, patience, and wisdom are required of all in searching the sacred oracles, who desire an accurate and profitable knowledge of the truth. And as to those who openly and habitually neglect the inestimable privilege of this word, as the infallible guide to all useful and saving truths, how wofully will it raise up in judgment against them! And how great will be their misery, who, under various pretences subservient to their own corrupt ends, deter others from the study of it!

§12. Obs. 2. It is the duty of all believers to rejoice in the glory, honor, and dominion of Jesus Christ. The church (in the xlvth Psalm) takes by faith a prospect at a great distance of his coming and glory; and then breaks out with exultation and triumph, into these words, "Thy throne, O God, is for ever." And if this was a matter of so great joy and transport to them, who had only an obscure representation of the glory which was to follow many ages after, what ought the full accomplishment, and clear manifestation of it be to us! This made them of old "rejoice with

joy unspeakable and full of glory," even because they saw and heard the things which kings, wise men, and prophets desired to see, and saw them not; "God having provided some better thing for us, that they without us should not be made perfect," chap. xi, 40. Herein is God glorified; herein doth the honor and glory of Christ as mediator consist; and shall not this be a matter of great rejoicing to all that love him in himself sincerity? That he who loved us, that gave for us, that underwent every thing reproachable or miserable for our sakes; that he is now exalted, glorified, enthroned in an everlasting immoveable kingdom, above all his enemies, and secure from all opposition; this, surely, is a matter of inexpressible joy. Our own security and safety, present and future happiness, being deeply interested therein. Whilst he reigneth we are safe; and are sure to be in our neverfailing way to glory. To see by faith this king in his beauty, upon his throne, high and lifted up, and his train filling the temple, to see all power committed to him, all things given into his hands, disposing of all, and ruling all, for the advantage of his church, how exhilarating, how joyful the prospect! The whole world, all the creation of God, are concerned in this kingdom of Christ. Setting aside his enemies under the curse in hell, the whole creation is benefited by this mediatorial dominion: for as some men are made partakers of saving grace and salvation thereby, so the residue of that race receive unspeakable advantages in the patience and forbearance of God; and the very creature itself is raised, as it were, into an expectation thereby of deliverance from that state of vanity whereunto it is now subjected, Rom. viii, 20, 21. So that if we are capable of being moved with the glory of God, the honor of Jesus Christ, our own eternal 13

VOL. II.

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