to come; 1. The fame yeilerday. 2. The fame to-day. 3. The fame for ever. Of which more afterwards.

Again, if we view thefe words in their connection, we find indeed there is no particle of connection or relation in this text, to direct us to the dependance of it upon that which goes before or follows; yet the very fubje&t matter of it evidently thews, that it hath a fit reference both to the verfe before and to the following. In the former verfe, the Hebrews are directed to follow the faith of their fpiritual guides which had been before them; and this verfe lays down a forcible reafon to move them thereunto, and the reafon is taken from the object of their faith, namely, CHRIST, who remains ftill the fame object of faith; and therefore it behoves thofe that furvive the believers now gone to glory, to follow that fame faith, which objectively is Chrift Jefus the fame yesterday, to-day, and for ever. In the following verse we are dehorted from following diverse and ftrange doctrines; and a ftrong reafon to enforce that dehortation is laid down in this verfe, namely, That Jefus Chrift, who is the foundation and fubftance of all found doctrine, continues always the fame, fo as they have no caufe to be carried about with diverfe and ftrange doctrines. I propofe, then, to confider this text, not only in itself, but in its connection; and fhall endeavour to explain it, in the profecution of this doctrine.

OBSERV. That it is always neceffary, efpecially in fhaking times, wherein faith is endangered, by new and ftrange doctrines, to know and believe that Jefus Chrift is the fame yesterday, to-day, and for ever.

You

The view of Chrifl's immutability in himself, and in his truth, without variation, will influence Christian stability in the faith, without wavering. It is a proper mean of ftability in the faith, in fhaking times to confider, that Chrift is the fame yefter-day, to-day, and for ever. may read fome parallel fcriptures for confirming and establishing your faith of this doctrine. See what a time it was with the Pfalmift, Pfal. cii. 8, 9, 10. “Mine enemies reproach me all the day; and they that are mad againft nie, are fworn againft me. For I have eaten afhes VOL. VII. + Ee

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like bread, and mingled my drink with weeping, because of thine indignation and thy wrath; for thou hast lifted me up, and cast me down." Then fee what confideration he is led to, ver. 12, 13. "But thou, O Lord, fhalt endure for ever, and thy remembrance unto all generations. Thou fhalt arife, and have mercy upon Zion; for the time to favour her, yea, the fet time is come. Ver. 25.—28. Of old haft thou laid the foundation of the earth, and the heavens are the work of thy hands. They fhall perish, but thou fhalt endure; yea, all of them fhall wax old as a gar. ment, as a vefture fhalt thou change them, and they shall be changed: but thou art the same, and thy years flrall have no end. The children of thy fervants fhall continue, and their feed fhall be eftablished before thee." To this purpose, fee Ifa. li. 7, 8. See alfo Lam. v. 16,-19. Again, how is John comforted and fupported in the time of his banifhment, and in the profpect of perilous times coming upon the church, but with this name of Chrift in other words? Rev. i. 8. "I am Alpha and Omega, the beginning and the ending, faith the Lord, which is, and which was, and which is to come, the Almighty."

The method I propofe for handling this fubject, thro’ divine aid, is the following.

I. We would fhew the import of this immutable famenefs and identity that is afcribed unto Chrift here; or, what is imported in his being the fame yefterday, to-day, and for ever.

II. Enquire wherein, or in what refpects he is the fame.

III. Speak of the neceffity of knowing this, especially in fhaking times, wherein the faith of many is endangered by new and ftrange doctrines; or, why it is neceffary, then especially, to know and believe that he is the fame yefterday, to-day, and for

ever.

IV. Make application of the whole fubject.

I. As to the import of this name here given to Christ, which is alfo, to the fame purpose, given him, Heb. i. 10, 11, 12. Here, in the text, you have three diftinc

tions of time, wherein Chrift is faid to be the fame, viz. Yefterday, to-day, and for ever.

1. The fame yesterday. This word is fometimes taken properly, for the day immediately before; as when it is faid, John iv. 52. "Yesterday, at the feventh hour, the fever left him;" and Acts vii. 28. Wilt thou kill me, as thou did the Egyptian yesterday." Sometimes figuratively, for the time paft, whether it confifts of many days or years; as when it is faid, Mic. ii. 8. "Even of late my people is rifen up as an enemy." OF LATE, in the margin it is yefterdry; that is, fome time ago. Sometimes it fignifies of old, whether as to time or eternity; thus, Ifa. xxx. 33. "Tophet is ordained of old;" in the margin it is yefterday. Hence he is the fame yefterday. Under this may be comprised all the time wherein. Chrift ftayed upon earth; all the time from his incarnation till that prefent time wherein the apoftle wrote; all the time wherein Chrift was typified in the Mofaical rites, to that wherein thefe were abolished; all the time that hath paft from the firft promife made of Chrift, Gen. iii. 14.; all the time from the beginning of the world to this day, yea, and eternity itfelf, as it confifts in the expreffion of from everlafting; for, Micah v. 2. "His goings forth were of old, from everlasting. Prov. viii. 23. I was fet up from everlafting."

2. The fame to-day. This is the next diftinction, and fignifies the prefent time, to diftinguish it from the former times. Thus yesterday may fignify former times, before Chrift was exhibited in the flesh; and to-day, the time fince his incarnation; for the word, to-day, is not always ftrily meant of a fet day, confifting of twelve or twentyfour hours, but may have a long date; as when the Pfalmift had faid, Pfal. cxv. 7. " To-day if ye will hear his voice:" the apostle, who lived above a thousand years after him, applies that to his own times, Heb. iii. 13. "Exhort one-another daily, while it is called to-day." Chrift is the fame yefterday under the Old-Teftament, and the fame to-day in the New-Teftament difpenfation; the fame from the beginning to his incarnation, and the fame from thence to the end of the world; and fo,

3. The fame for ever; that is, even in the largest fenfe,

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SER. CXXV. fenfe, from everlafling to everlafting he is the fame. "His throne is for ever and ever; and of his dominion there is no end." Change of time, past, préfent, and to come, makes no change in him, for he is the fame. Thus Chrift is here fet out, as in Rev. i. 4. "Which is, and which was, and which is to come."

4. To each of thefe relates this famenefs and identity. The word rendered the fame, fignifies be bimfelf; and implies, that he is ever himfelf, without any alteration or change, pointing out his immutability. There is no tautology or vain repetition in thefe words, though each of them point at his immutability; for, his being the fame yefterday, points out his eternity before time; the fame for ever, points out his perpetuity to everlasting. Chrift, who is the good old way, is alfo the new and living way, and will always be the way of the re

deemed.

His eternal deity is here pointed out, being not only, as God, without beginning and without end, but also without poffeffion: Cbrift fefus, the fame yefterday, today, and for ever. What is that, but just I am that I am: yesterday I am; "Before Abraham was, I am?" I am yesterday, I am to-day, I am for ever; intimating, a perpetual continuing to be the fame. Thus, Ifa. xli. 4. "I the Lord the firft, and with the laft, I am he;" or, as fome tranflate it, I am the fame;' for it is the fame word, both in the Hebrew and the Greek, that is there tranflated be, and here traflated the fame; fee Jam. i. 17. With whom there is no variablenefs, nor fhadow of turning;" no fhew or appearance of alteration.

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II. The fecond thing propofed, was, To fhew wherein he is the fame. And,

1. He is the fame to-day, yefterday, and for ever, in refpect of his divine effence; for, "From everlafting to everlafting he is God," Pfal. xc. 2. See Heb. i. 11, 12. "They fhall perish, but thou remaineft; and they all shall wax old as doth a garment, and as a veftüre halt thou fold them up, and they fhall be changed: but thou art the fame, and thy years fhall not fail."

2. He is the fame immutably in his counfels. We

read,

read, Heb. vi. 17. of the Immutability of his counfel. Pfal. xxxiii. 10. "The Lord bringeth the counsel of the heathen to nought; he maketh the devices of the heathen of none effect. The counfel of the Lord ftandeth for ever, the thoughts of his heart to all generations." Prov. xix.21." There are many devices in a man's heart, nevertheless, the counfel of the Lord, that fhall fiand." 3. He is the fame in his attributes. Pfal. cxviii. 1. "His mercy endures for ever. endures for ever. Pfal. cxvii. 2. His truth endures for ever." Thus his love is everlafting love, Jer. xxxi. 3. and "His righteoufnefs endures for ever," Pialm cxi. 3. And fo it may be faid of all his other attributes and properties.

4. He is the fame in his word, Ifa. xl. 6. compared with Pet. i. 25. "All flesh is grafs," &c. but "The word of the Lord'endures for ever." This is manifeft both in the law, Not one tittle fhall fail,' Luke xvi. 17. and in the gofpel, which is therefore called the everlafting gofpel, Rev. xiv. 6.

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5. He is the fame in his bonds, whereby he binds himfelf to us in the new covenant. As the covenant is an everlafting covenant, fo thefe bonds of his promife and oath are unalterable, inviolable, and immutable, called the two immutable things, by which it is impoffible for him to lye, Heb. vi. 18.

6. He is the fame for ever in his divine perfonality. Indeed the Word was made flesh, John i. 14. and he took on him our nature, which he did in the fulness of time, Gal. iv. 4. and he made himfelf of no reputation, or brought himfelf to nothing, Phil. ii. 6, 7.: therefore immutability, attributed to Chrift, is properly meant of his divine nature, which was nowife altered by affuming the human nature; for he became man, not by converfion of the Godhead into fleth, but by taking the manhood into God; fo as he remained in his divine nature, when he was incarnate, the very fame he was before, without addition, diminution, or alteration; yet, even in regard of his human nature, being raised from the dead, he dies no more, Rom. vi. 6. "He continues for ever, and ever and He lives for evermore,' Rev.

lives," Heb. vii. 25. i. 18. And hence,