[2.] And hence the second part of the exhortation is to something which concerns us with a respect to God.

If God be eternal, how worthy is he of our choicest affections, and strongest desires of communion with him! Is not every thing to be valued according to the greatness of its being? How then should we love him, who is not only lovely in his nature, but eternally lovely, having from everlasting all those perfections centred in himself which appear in time! If every thing be lovely by how much the more it partakes of the nature of God who is the chief good, how much more infinitely lovely is God, who is superior to all other good, and eternally so! Not a God of a few minutes, months, years, or millions of years; not of the dregs of time or the top of time, but of eternity; above time, inconceivably immense beyond time. The loving him infinitely, perpetually, is an act of homage due to him for his eternal excellency. We may give him the one, since our souls are immortal, though we cannot the other, because they are finite. Since he encloses in himself all the excellencies of heaven and earth for ever, he should have an affection, not only of time in this world, but of eternity in the future; and if we did not owe him a love for what we are by him, we owe him a love for what he is in himself; and more for what he is, than for what he is to us. He is more worthy of our affections because he is the eternal God, than because he is our Creator; because he is more excellent in his nature than in his transient actions. The beams of his goodness to us, are to direct our thoughts and affections to him; but his own eternal excellency ought to be the ground and foundation of our affections to him. And truly, since nothing but God is eternal, nothing but God is worth the loving; and we do but a just right to our love, to pitch it upon that which can always possess us, and be possessed by us; upon an object that cannot deceive our affection, and put it out of countenance by a dissolution.

And if our happiness consists in being like God, we should imitate him in loving him as he loves himself, and as long as he loves himself. God cannot do more to himself than love himself; he can make no addition to his essence, nor diminution from it. What should we do less to an eternal Being than to bestow affections upon him like his own to himself, since we can find nothing so durable as himself, for which we should love it?

He only is worthy of our best service. The Ancient of days is to be served before all that are younger than himself; our best obedience is due to him as a God of unconfined excellency. Every thing that is excellent deserves a veneration suitable to its excellency. As God is infinite, he has right to a boundless service; as he is eternal, he has right to a perpetual service.

As service is a debt of justice upon the account of the excellency of his nature, so a perpetual service is as much a debt of justice upon the account of his eternity. If God be infinite and eternal, he merits an honour and comportment from his creatures suited to the unlimited perfection of his nature and the duration of his being. How worthy is the psalmist's resolution! "I will sing unto the Lord as long as I live: I will sing praise to my God while I have my being," Psal. civ. 33: it is the use he makes of the endless duration of the glory of God, and will extend to all other service as well as praise. To serve other things, or to serve ourselves, is too vast a service upon that which is nothing. In devoting ourselves to God, we serve him that is; that was, so as that he never began; is to come, so as that he never shall end; by whom all things are what they are; who has both eternal knowledge to remember our service, and eternal goodness to reward it.

DISCOURSE VI.

ON THE IM MUTABILITY OF GOD.

PSALM cii. 26, 27.-They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: but thou art the same, and thy years shall have no end. THIS psalm contains a complaint of a people pressed with a great calamity; some think of the Jewish church in Babylon; others think the psalmist doth here personate mankind lying under a state of corruption, because he wishes for the coming of the Messiah, to accomplish that redemption promised by God and needed by them. Indeed the title of the psalm is, "A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord;" whether afflicted with the sense of corruption, or with the sense of oppression. And the redemption by the Messiah, which the ancient church looked upon as the fountain of their deliverance from a sinful or a servile bondage, is in this psalm spoken of: a set time appointed for the discovery of his mercy to Zion, ver. 13; an appearance in glory to build up Zion, ver. 16; the loosening of the prisoner by redemption, and them that are appointed to death, ver. 20; the calling of the gentiles, ver. 22. And the latter part of the psalm, wherein are the verses I have read, are applied to Christ, Heb. i. Whatsoever the design of the psalm might be, many things are intermingled that concern the kingdom of the Messiah, and redemption by Christ.

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"Hear my prayer,

Some make three parts of the psalm: A petition plainly delivered, ver. 1, 2. O Lord, and let my cry come unto thee," &c.-The petition strongly and argumentatively enforced and pleaded, ver. 3, from the misery of the petitioner in himself, and his reproach from his enemies.-An acting of faith in the expectation of an answer in the general redemption promised, ver. 12, 13, 15. "But thou, O Lord, shalt endure for ever;-thou shalt arise, and have mercy upon Zion;-the heathen shall fear thy name." The first part is the petition pleaded; the second part is the petition answered in an assurance, that there should in time be a full deliverance. The design of the sacred penman is to confirm the church in the truth of the Divine promises, that though the foundations of the world should be ript up, and the heavens clatter together, the whole fabric of them be unpinned and fall to pieces, and the firmest parts of it dissolved; yet the Church should continue in its stability, because it stands not upon the changeableness of creatures, but is built upon the immutable rock of the truth of God, which is as little subject to change as his essence.1

66

They shall perish, thou shalt change them." As he had before ascribed to God the foundation of heaven and earth, ver. 25, so he ascribes to God here the destruction of them: both the beginning and end of the world are here ascertained. There is nothing indeed from the present appearance of things that can demonstrate the cessation of the world; the heaven and earth stand firm; the motions of the heavenly bodies are the same, their beauty is not decayed; individuals corrupt, but the species and kinds remain; the successions of the year observe their due order; but the sin of man renders the change of the present appearance of the world necessary, to accomplish the design of God for the glory of his elect. The heavens do not naturally perish, as some fancied an old age of the world, wherein it must necessarily decay as the bodies of animals do; or that the parts of the heavens are broken off by their rubbing one against another in their motion, and, falling to the earth, are the seeds of those things that grow up among us.2

"The earth and heavens." He names here the most stable parts of the world, and the most beautiful parts of the creation, those that are freest from corruptibility and change, to illustrate thereby the immutability of God; that though the heavens and earth have a prerogative of fixedness above other parts of the world and the creatures that reside below; though the heavens remain the same as they were created, and the centre of the earth retains its fixedness, and are as beautiful and fresh in their age as they were in their youth many years ago, notwithstand

1 Pareus.

2 Plin. Hist. lib. 2. cap. 3.

ing the change of the elements, fire and water being often turned into air, so that there may remain but little of that air which was first created by reason of the continual transmutation; yet this firmness of the earth and heavens is not to be regarded in comparison of the unmovableness and fixedness of the being of God. As their beauty comes short of the glory of his being, so does their firmness come short of his stability.

Some by heavens and earth, understand the creatures which reside in the earth, and those which are in the air, which is called heaven often in Scripture; but the ruin and fall of these being seen every day, had been no fit illustration of the unchangeableness of God."

"They shall perish, they shall be changed."

They may perish, say some; they have it not from themselves that they do not perish, but from thee, who didst indue them with an incorruptible nature; they shall perish if thou speakest the word; thou canst with as much ease destroy them as thou didst create them. But the psalmist speaks not of their possibility, but the certainty of their perishing.

They shall perish in their qualities and motion, not in their substance, say others. They shall cease from that motion which is designed properly for the generation and corruption of things in the earth; but in regard of their substance and beauty they shall remain: as when the strings or wheels of a clock or watch are taken off, the material parts remain; though the motion of it, and the use for discovering the time of the day ceaseth. To perish, doth not signify always a falling into nothing, an annihilation, by which both the matter and the form are destroyed; but a ceasing of the present appearance of them; a ceasing to be what they now are, as a man is said to perish when he dies, whereas the better part of man does not cease to be. The figure of the body moulders away, and the matter of it returns to dust; but the soul being immortal ceases not to act, when the body by reason of the absence of the soul is incapable of acting. So the heavens shall perish; the appearance they now have shall vanish, and a more glorious and incorruptible frame be erected by the power and goodness of God. The dissolution of heaven and earth is meant by the word "perish;" the raising a new frame is signified by the word "changed;" as if the Spirit of God would prevent any wrong meaning of the word "perish," by alleviating the sense of that by another which signifies only a mutation and change; as when we change a habit and garment, we quit the old to receive the new.

"As a garment, as a vesture." Thou shalt change them," ¿§‹, thou shalt fold them up. The heavens are compared to

1 Cocceius in loc.

2 Septuag.

a curtain, Psal. civ. 2, and shall in due time be folded up as clothes and curtains are. As a garment encompasses the whole body, so do the heavens encircle the earth. Some say, as a garment is folded up to be laid aside, that when there is need it may be taken again for use; so shalt thou fold up the heavens like a garment, that when they are repaired thou mayst again stretch them out about the earth; thou shalt fold them up, so that what did appear shall not now appear.1 It may be illustrated by the metaphor of a scroll or book, which the Spirit of God uses, Isa. xxxiv. 4. "The heaven departed as a scroll, when it is rolled together," Rev. vi. 14. When a book is rolled up or shut, nothing can be read in it till it be opened again; so the face of the heavens, wherein the stars are as letters declaring the glory of God, shall be shut or rolled together, so that nothing shall appear till by its renovation it be opened again. As a garment it shall be changed, not to be used in the same fashion and for the same use again. It seems indeed to be for the worse; an old garment is not changed but into rags, to be put to other uses, and afterwards thrown upon the dunghill: but similitudes are not to be pressed too far, and this will not agree with the new heavens and new earth, physically so, as well as metaphorically so. It is not likely the heavens will be put to a worse use than God designed them for in creation: however, a change as a garment speaks not a total corruption, but an alteration of qualities; as a garment not to be used in the same fashion as before. We may observe,

That it is probable the world shall not be annihilated, but refined. It shall lose its present form and fashion, but not its foundation. Indeed, as God raised it from nothing, so he can reduce it to nothing; yet it does not appear that God will annihilate it, and utterly destroy both the matter and form of it; part shall be consumed and part purified, "The heavens being on fire shall be dissolved-nevertheless we, according to his promise, look for new heavens and a new earth," 2 Pet. iii. 12, 13. They shall be melted down as gold by the artificer, to be refined from its dross, and wrought into a more beautiful fashion, that they may serve the design of God for those that shall reside therein: a new world wherein righteousness shall dwell, the apostle opposing it thereby to the old world, wherein wickedness did reside. The heavens are to be purged, as the vessels that held the sin-offering were to be purified by the fire of the sanctuary.

God indeed will take down this scaffold which he has built to publish his glory. As every individual has a certain term of its duration, so an end is appointed for the universal nature of heaven and earth: "The heavens shall vanish away like

1 Estius in Heb. 1.