him a name which is above every name that at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confesse that Iesus Christ is Lord to the glory of God the Father Philip. 2. verses 9. 10. 11. Let all the house of Israel know assuredly that God hath made that same Iesus whom yee have crucified both Lord and Christ Act. 2. 36. CHAP. 31. Shewing the concludency of the allegations used by the Apostles S. Peter and S. Paul to prove the truth of Christ's Resurrection and in particular of the Testimony Psal 2. Thou art my Son this day have I begotten thee NOt to repeat other Types or propheticall testimonies of Christ's entrance into immortall glory by the sufferings of death of which the Reader may find plenty as well in Postillers as Commentators nor to dilate upon such generall testimonies whether meerly typical or propheticall or typically propheticall as have been heretofore handled in the seventh and eighth Booke of these Comments upon the Creed as that of Psal 82. c. I make no question but those testimonies out of the Psalmes or Prophets which are avouch'd to this purpose by the Apostles themselves specially by S. Peter and S. Paul were expounded by our Saviour himselfe unto the two fore-mentioned Disciples which did accompany him unto Emmaus 2 Now the testimonies most insisted upon by the Apostles as well for convincing the Gentiles as the Iewes are specially three that of Psal the 2. Thou art my Sonne this day have I begotten thee and Psal the 6. Thou wilt not leave my soule in hell nor suffer thine holy one to see corruption the third The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedech or which is much what the same The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstoole The extraordinary successe of all these allegations abundantly testifies that they were most concludent for many thousand soules at two severall times besides others were converted by them The testimony out of Psal 2. is prest home by S. Peter Act. 2. v. 6. to the 37. to the Iewes specially and by S. Paul both upon Iews and Gentiles Act. 13. Though with better successe upon the Gentiles The force and strength of this testimonie and likewise how farre it was meant of David and fulfilled in Christ hath been at large discust before The point at which these present endeavours aime is to declare how these two testimonies 1. Thou art my Sonne this day have I begotten thee and 2. Thou art a Priest after the order of Melchisedech doe concludently and irrefragably inferre the Resurrection of Christ that Iesus whom the Iewes had crucified being both the Sonne of God and sonne of David and his Consecration to his everlasting Priesthood for unto this later point both testimonies are drawne by our Apostle Heb. 5. v. 5. and 6. But how close they reach this point whether jointly or severally is not so cleerly set forth by most interpreters as that the Reader unlesse his understanding farre surpasse mine will easily collect The generall meaning of our Apostle hath been declared in the first Section and in the close of the fourth of this Booke it is punctually thus Seeing Aaron's calling to the dignity of Priesthood was publiquely manifested to be from God no man after might take upon him to erect a new Priesthood no not to the temporall prejudice of Aaron and his successors much lesse to abolish this Priesthood which God had erected unlesse he could manifest to man and Angels that his Commission for thus doing was immediately from God and authentique being sealed by oath and solemnely executed And seeing no man might therefore Christ though God and man did not glorifie himselfe as the Apostle addes to be made an high Priest but he that said unto him Thou art my Sonne this day have I begotten thee did put this dignity upon him Many Interpreters have stretcht their wits to make the literall sense of this Psalmist's words reach home to our Apostle's purpose Others so slight it as if they would give us to understand or cause to suspect our Apostle himselfe did not much stand upon it but only passe by it unto the second testimony Thou art a Priest for ever after the order of Melchisedech Albeit in my opinion the later testimony proves his fiat or Commission the former his ordination or execution of his Commission I will not wrong the judicious Reader 's patience with profering variety of such expositors unto his choise as his wisdome cannot approve Cajetan hath Ribera's approbation and of all the expositors which went before him drawes the Psalmist's Oracle Thou art my Sonne this day have I begotten thee neerest to the point in question So farre I am from carping at any thing which those two expositors have said to the point now in question that I will endeavour to explicate and extend their meaning in the best sort I can The Priesthood saith Cajetan as Ribera expounds him before the Law given was annexed as a prerogative to the first borne and descended from Abraham to Isaac and by speciall dispensation to Iacob Now the whole dignity of the first borne being lost by Ruben was divided amongst three of his Brethren The Soveraignty or Principallity fell to Iudah the Priesthood to Levi and the double Portion to Ephraim And in Aaron the sonne of Levi was the Priesthood established long before the Kingdome was established in David the sonne of Iudah and to the Priesthood so established David's sons had as litle right as Aaron's sonnes had to the Crowne or Diadem God's peremptory decree for thus dividing these two prerogatives Azariah is not afraid to plead unto King Vzziah's face Chron. 2. 26. And his speech did take impression for hee had no sooner made an end of speaking but the leprosie begunne to appeare in King Vzziah's face and for his usurpation of the Priest's office and intrusion into the house of God he is utterly excluded from his pallace and enforced to resigne the government unto his Sonne But inasmuch as he of whom the Psalmist speakes is solemnely registred and by him declared to be the first borne and Sonne of God it is not lawfull only but expedient but very necessary that all the branches of the first borne's prerogative which Ruben had scattered should be reunited in his Person Againe in that he is the promised seed hee is the compleat heire of all the blessings bequeathed to Abraham and out of whatsoever tribe this promised seed was to spring the honour of Priesthood was as due unto him as the Kingdome Levi and Aaron were but as foefes in trust for conveying the Priesthood as Iudah and David were for making over the Kingdome unto him 3 All those suppositions and others perhaps more then Cajetan or Ribera though
endure for ever and his throne as the Sunne before me It shall be established for ever as the moone and as a faithfull witnesse in heaven 8 The emphasis of the word once in the originall whether Hebrew or Greek is as well expressed by our English Proverb or Apophthegme Once done and aye done that is so well done as it needs no correction no amendment or reiteration Nor doe we read that God after the interposition of this oath first made to Abraham and afterward renewed to David did ever resume the like solemne Oath or make fuller declaration of it untill the seede promised was exhibited This is that which the Psalmist means I have sworn once by my holinesse that I will not fail David The true expression of which phrase is equivalent to that before mentioned upon the 18 vers of the 6 th to the Hebrews And the word in the originall is the very same with that which the Septuagint useth in the translation of this 89. Psalme The true meaning of both places is that not only the promise it self was irreversible but that the blessing promised after it was once exhibited should be exempted from all possibility of expiration or diminution The true reasoÌ„ whereof was because this promise was confirmed by Oath the declaration of his Oath reiterated in this Psalme verses the 36. and 37. being before avouched v. 3. And such reiterations in Scripture are not tautologies â—ut true characters as from the Scripture it hath beene afore observed of the stability of the thing promised or signified 10 The expressions in the beginning of this Psalme and in the close are Indices optimè moratae orationis true characters of pious humilitie and reverent devotion towards God The intermediate passages are full of expostulatorie passions This difference in the character perswades mee that the Psalmist did penne his owne part from the first v. to the 38. and represent the murmurings of male contents from the beginning of that verse unto 52. which is the last Two points more there be which require a further review before we leave this Psalm as first unto what former promises made to David in his life time the oath twice mentioned by the Psalmist doth literally referre Our later English in the margine upon v. the 3. sends the Reader an errand I must confesse not impertinent unto the fore-mentioned place of Samuel 2. Chap. 7. 11. Yet an errand which that place cannot fully dispatch for in that place there is no mention of an Oath Both the places cited out of the 89 Psalme literally referre unto the promise mentioned by Samuel but as it is confirmed by Oath upon record Psalme 132. which it is evident was composed by David himselfe a long time after the promise avouched by Nathan in the 2. Sam. 7. and longer before the 89 Psalme was penned The next querie worthy the judicious Readers consideration is what God's Oath by his holinesse or as the LXX Interpreters have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by my holy one doth directly signify or collaterally import That God swearing by his holinesse did directly and immediately sweare by himselfe is not controversed for the Oath for its substance and essentiall object is the very same with that Oath which he made to Abraham Genesis 22. where it is said by my selfe have I sworne for God's holinesse is himselfe But for the collaterall object of this one and the same Oath I referre the judicious and moderate Reader to Calvin's exposition or resolution of this doubt thus related by Coppen in his ingenuous and learned annotations upon the 36. v. of the 89 Psalme Per sanctitatem id est per meipsum Calvinus putat Deum jurasse per Templum tanquam praesentiae suae symbolum quoddam habitaculum Ita Calvinus in harmonia Evangelistarum v. 17. Ch. 23. Math. Vbi principium hoc ponit figit non esse fas nisi per unius Dei nomen jurare unde sequitur quascunque ad jurandum formulas homines adhibeant uni Deo servandum esse suum honorem unde colligitur quomodo quatenus per Templum jurare liceat videlicet quia sedes est Sanctuarium Dei sicuti per coelum quia illic refulget Dei gloria Deus enim se in talibus praesentiae suae Symbolis in testem Iudicem advocari patitur modo jus suum salvum retineat 11 If this annotation be true and othodoxall that when God did sweare by his holinesse he did by way of attestation call his Temple his holy place to witnesse I should not understand the materiall Temple as then not founded in Ierusalem but that heavenly Sanctuary or most holy place whereinto God's holy one whom he would not suffer to see or feele corruption in the grave was after his Resurrection from the dead to enter and there to remaine as our immortall Mediator and Intercessor For so the Son of God God blessed for ever should be as true and essentiall an object of this oth as the Father himselfe was And this interpretation doth well accord with our Apostles expression or exposition of God's Oath to Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee did interpose himselfe or intermediated by Oath 12 If the allegations hitherto mentioned cannot perswade I hope the authoritie and arguments of our Apostle will enforce the ingenuous Chtistian Reader to grant the maine conclusion in this discourse intended The Conclusion is briefly this However God's Promise made without an Oath be in the assertive sence the very same with promises confirmed by Oath yet in the charactericall sence they much differ Meere promises are conditionall and reversible the blessings so promised mutable or determinable by time but God's Oath annexed to his Promises is alway a character of irreversibility and of everlasting immutability after the blessing promised be possessed so farre as it concerns the life to come Two places there are in the seventh Chapter to the Hebrewes very pregnant to this purpose and which doe sufficiently authorize the fore-mentioned prenotion or received rule for interpreting all the former places of Scripture alledged as wee have done For after many forcible reasons to convince his Auditors that there was no such perfection in the Law or legall Priesthood as the Patriarchs and their godly fore-fathers did hope and wait for And that there was a necessity that both the Law and Priesthood should be changed which is the Subject of his discourse from verse the 10 hee pitcheth specially upon this verse And in asmuch as not without an Oath he was made Priest for those Priests were made without an Oath but this with an Oath by him that said unto him The Lord sware and will not repent thou art a Priest for ever after the order of Melchisedech by so much was Iesus made a surety of a better Testament Aaron and his sons had the promise were authorized by expresse charter to offer sacrifice and to blesse in
his preaching or due entertainment of his Embassage And as Naaman the Syrian from the experiment of his strange recovery of his health brake forth into that acknowledgment Now I know there is no God in all the world except in Israel So these Ninivites did collect that he who had delivered Ionas from the danger whereinto hee had cast him was able to kill and to give life to whom he pleased And as they dread his anger for transgressions past so they conceive hope of mercy upon their true repentance and amendment But however it was not so strange that Ninivie upon Ionas summons should so quickly repent as wondrous that the Iewish Nations should not repent after this signe of the Prophet Ionas was so peremptorily and punctually given them by him that was farre greater then Ionas by a Prophet of their owne according to their apprehension in their calmer thoughts mighty in word and in deed The speciall points wherein the Ninivites condemne this present generation of Scribes and Pharisees are first their unpartiall diligence in examining the truth of the miracle wrought on Ionas Secondly their readinesse upon testification of it to believe God's Iudgments and his Mercies of which the one did impell or drive the other gently lead or draw them to repentance 2 But that which the Apostle saith of the Iews in general was remarkably true of this evill and adulterous generation in this particular They had most grieviously displeased God by putting his only Son to most cruell Death and after they had thus grieviously displeased God they became contrary to all men to the most grievous sinners of other nations in special to these Ninivites which must rise or stand up in Iudgment against them The Ninivites upon Ionas his preaching or embassage being ushered or countenanced by the fame of his miraculous deliverance repented in sackcloth and ashes To have repented in a more ample more deepe or better manner then the Ninivites did this present generation of the Iewes had motives many all in themselves or absolutely more forcible then these heathens had First to search more unpartially after the truth of that great miracle wrought by and upon our Saviour Christ being fore-shadowed by the deliveverance of the Prophet Ionas He who was much greater and had been in greater danger then Ionas was fore-told them almost in the beginning of his propheticall function when he said unto them desiring of him a signe why he did those things he gave them this signe Ioh. 2. 19. Destroy this Temple and in three daies I will raise it up But this was a kind of riddle unto them and so it was to his Disciples till after his Resurrection for he meant it of the Temple of his body But this riddle or aenigmaticall prediction he vouchsafed at this time to explicate or unfold not to the vulgar or common sort of people but unto the Scribes and Pharisees who were the most curious Criticks or Cavalists of the Law and Prophets and of the ceremonies Types or Shadowes contained in them provoking or inviting them withall by this preamble There shall no signe be given to it but the signe of the Prophet Ionas diligently to observe the parallel between the Type or shadow exhibited in the Prophet Ionas and the body or antype to be exactly accomplished in himselfe Some at least of the Scribes of the Pharisees and Elders saw him die or linguering in the paines of Death upon the Crosse All or most of them and of this adulterous generation had the manner of his Death both for circumstance and substance testified unto them by authenticall witnesses And to prevent all possible occasions of false rumors or impostures which might be procured or attempted by his followers they provided a band of Souldiers to watch or guard his corps in the Sepulchre during the time presixed by him for his Resurrection All this notwithstanding he who commanded the Whale to restore the Prophet Ionas whom she had swallowed up in the sea did now command the earth or hard rock wherein our Saviour's Sepulchre was made to yeeld up this her prisoner within three daies and three nights after his buriall within the time limited and prefigured by Ionas his imprisonment in the fishes belly and to yeeld him up not unto the earth or sea but unto heaven whence he descended The sea was his and he prepared the dry land both sea and land and all that are in them and upon them were absolutely and equally at his command and disposall and so was the heaven of heavens it selfe The earth now trembled at his rebuke and men of warre were affrighted at the sight or presence of his heavenly messengers If these Roman Souldiers or all their legions had offered the least resistance to his person or to his Resurrection these heavenly Souldiers would have fought for him and for his Kingdome which now began to be propagated through the world though it was told the Roman deputy it was not of this world 3 All the circumstances which besides these mentioned might be alleaged were they put together and pressed home might well occasion on halfe Christian or diligent Reader or unpartiall observer of times and circumstances rather to suspect the truth of the Evangelicall story then fully perswade him that it were possible either for the Iewes to attempt the subornation of the Roman souldiers to testifie so grosse an untruth as they did or for them to yeeld upon any termes to so foule a temptation But whether we resolve this spirit of contradiction in these Iewes unto their own unrelenting spleen and malice or unto divine infatuation or respectively unto both it would be a task more easy then safe to parallel their stupidity and subtle disposition with with the like or worse blindnesse in many which verily believe the truth of our Saviour's Resurrection with the circumstances and would be very ready to confirme their belife of it and most particular points of faith with their blood For the light and evidence of divine truth can hardly suffer a totall ecclipse in any man professing Christianity no not in men of spleen-bitten braines yet many fearful partiall ecclipses it suffers in these men in respect of the particulars at which their spleen doth rise or interpose its dismall shade whilst they are maintained or illustrated by others whose good parts they envy or whose persons they hate but of this argument much hath been spoken before in other meditations and more if God permit may be added in a treatise promised as the Reader may observe in the Preface prefixed to the first two Books of these Commentaries 4 But for the Iewes which upon the fight or uncontroulable fame of our Saviou's miracle had traduced him for a conjurer or sorcerer it was no new wonder in them either not themselves to believe or to perswade the Roman Souldiers being first halfe blinded with bribes to believe or suspect that his Disciples might use some meanes