the wisest among them turn every stone to retain this interpretation of the words and yet to avoid the force of the Testimony insisted on from them This then we have from this testimony obtained namely that the Political Rule § 33 and National Government should not absolutely and Irrecoverably be removed and taken away from the Tribe of Judah untill the promised seed should be exhibited untill the Messiah should come It remaineth that we also evidence that all Rule Government and Polity is long since taken away from and ceased in Judah and that for many Generations there hath been no such thing as a Tribe of Judah in any National or Political Condition or Constitution in the world And had we not here to do with men obstinate and impudent there would need very few words in this matter But they must have that proved unto them which all the world sees and knows and takes care to make good and which themselves as occasion serves confess and bewail Is it not known to all the world that for these sixteen hundred years last past they have been scattered over the face of the earth leading a precarious Life under the Power of Kings Princes Common-wealths as their several lots in their dispersion have fallen sine Deo sine homine rege cast out of Gods especial care they wander up and down without Law Government or Authority of their own or amongst themselves And this as I said themselves also confess as they have occasion To this purpose see Kimchi on Hosea 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these are the dayes of Captivity wherein we are at this day for we have neither King nor Priest of Israel But we are in the power of the Gentiles and under the Power of their Kings and Princes doth this man think that Scepter and Law-giver are departed from Judah or no And the Targum of Jonathan on that place is considerable for saith he The children of Israel shall abide many dayes without a King of the house of David and without a Ruler in Israel afterwards the children of Israel shall repent and seek the Worship of the Lord their God and shall obey the Messiah the Son of David the King So also are the words of Abarbinel on Isa. 53. he tells us that in their Captivity and Banishment part of their misery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in Israel there is neither Kingdom nor Rule nor Scepter of Judgement that is plainly Scepter and Law-giver are departed And therefore if there be any truth in this Prophesie the Messiah is long since come In like manner Maimonides from the time that we have left our own Land we have no power of making Laws and they jointly confess in the Talmud Tract Saned that sometime before the destruction of the Temple all power of Judging both as unto life and death and as unto pecuniary punishments was taken from them So that if there be a certainty in any thing in this world it is certain that Scepter and Law-giver are long since departed from Judah There are not many things wherein the present Jews do more betray the desperateness § 34 of their cause then in their endeavour to obscure this open and known truth in matter of fact That which they principally insist upon is a story out of the Itinerary of Benjamin Tudelensis This Benjamin was a Jew who about 500. years ago passed out of Europe into the Eastern parts of the world in a disquisition of his Countrey-men and their state and condition whereof he hath given an account in his Itinerary after the manner of vulgar Travellers Among other things which he relates fide Rabbinica he tells us of a Jew that hath or then had a principality at Bagdat whom his Countreymen called the Son of David there being a thousand of them living there all in subjection unto him This honour was allowed him by the Caliph who in those dayes ruled there so that when he passeth in the streets they cry before him make way for the Son of David Fagius long since returned a proper Answer to this Story in a Proverb of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath a mind to lye let him place his Witnesses at distance enough When Benjamin passed over those Eastern parts of the world they were greatly unknown to Europaeans and he had thence advantage to feign what he pleased for the reputation of his Nation which he was not wanting to the improvement of Time hath now brought truth to light The people of Europe especially the English and Hollanders have some while since discovered the state of things in those parts and can hear no tidings of Benjamins principality nor his Son of David nor could the Jews ever since get any one to confirm his relation Besides if all that he averrs should be granted to be true as in the main it is undoubtedly false what would it amount unto as to the matter in hand Is this the Scepter and Law-giver promised unto Judah as the great priviledge above his Brethren It seems an obscure unknown person in Bagdat in Captivity by the permission of a Tyrant whose Slave and Vassal he is hath a pre-eminence among a thousand Jews all slaves to the same Tyrant And this is all they pretend unto in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the forty second story where they give us an account of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince or Head of the Captivity as they would have him esteemed A rich Jew they would make him to be chosen unto a Presidentship by the Heads or Rectors of the Schools of Bagdat Sora and Pombeditha And they confess that for many Ages they have chosen no such President because the Saracens killed the last that was so chosen Is this I say the continuance of the Tribe and Scepter of Judah Judah must be a Nation a People in a Political Sense and State dwelling in his own Land and have Rule and Dominion exercised therein according to its own Law or the Scepter and Law-giver are departed from it and this they evidently are sixteen hundred years ago and therefore the Shilo the promised Messiah is long since come which is the Truth whose Confirmation from this Testimony was intended Exercitatio XIII Other Testimonies proving the Messiah to be come Hagg. 2 3 4 5 6 7 8 9. Mal. 3.1 2. State of the People at the building of the Second Temple In the dayes of Darius Hystaspes not Nothus The House treated of by Haggai the second House Proved against Abarbinel The Glory promised to this House Brief summary of the Glory of Solomons Temple It s Projection Magnificence Treasure spent about it Number of Workmen employed in it Ornaments Worship Second Temple compared with it Pretensions of the Rabbins about its Greatness and Duration removed What was the Glory promised to the second House Opinion of the Jews The Promise of it not conditional The meaning of
some of them pretend to adhere unto to this day the folly of which blasphemy both reflects upon themselves and is demonstratively removable from him whom to their eternal ruine they seek to reproach For 1. Do they not know that their own Moses was generally esteemed by the wisest of the Heathen to have been skilled and exercised in Magick So Pliny and Apuleius testifie and that he wrought wonders by vertue thereof as Celsus contends at large And can they fix on a readier course to confirm such a suspicion in the minds of Atheistical Scoffers then by their own taking up the same accusation against the Author of more and greater miracles then those wrought by Moses What colour of answer can they return unto his reproaches whilest themselves with more open impudence manage the same accusation against the Lord Jesus Besides as is confessed Aegypt was the spring of Magical incantations the worlds Academy for that diabolical cunning where almost alone it was had in honour and reputation There in the Kings Court had Moses his education and conversation forty years How much more just then though sufficiently unjust might a suspicion seem concerning him of his being skilled in that falsly called Wisdom then concerning our Lord Jesus who was persecuted thither and returned thence in his infancy which they childishly object unto him So that in this whole vain pretence they do nothing but attempt to cast down their own foundations 2. Neither indeed do they account the skill in and use of Magical incantations a crime but an Excellency Josephus would have us believe that the Art of Magick and the invention of incantations was part of the Wisdom of Solomon And their Talmudical Doctors do expresly approve of that diabolical Art Nothing then but extream malice and desperation would put them upon inventing this Cloke for their infidelity which not only casts down the foundation of their own Profession but involves also a contradiction unto those Principles which at other times they avouch So that Rabbi Achor was mistaken when he gave out that as a Prophecy which was indeed an history namely that a generation of ungodly men among the Jews would not believe the things that the Messiah should do but should affirm that he doth them by Art Magical § 73 For the blasphemy its self there needs no other answer be given unto it but what was returned by our Lord Jesus of old If these things had been done by Magical incantations and consequently the assistance of the Devil it must needs be upon a division of those wicked spirits among themselves and that upon the main design of their Kingdom Dominion and Interest in this world The open and proclaimed work of our Lord Jesus in this world was by all wayes and means to overthrow the Kingdom of Satan and his works This he privately taught this he publickly declared to be the main end of his coming into this world The Works and Miracles which he wrought were very many innumerable of them exercised on Devils themselves to their shame terror and dispossession of the habitations they had invaded In and during this work he declares them to all the world to be evil wicked malicious unclean and lying spirits reserved for everlasting destruction in Hell under the wrath of the great God For this cause they on the other side ceased not to oppose him and to stir up all the world against him untill they thought they had prevailed in his death If men therefore shall imagine or fancy that the works of Christ against the interest of Satan upon his Person unto his shame wrought to confirm a Doctrine teaching all the world to avoid him abhor him fight and contend against him commending every thing that he hates with promises of life eternal unto them who forsake him and maintain his quarrel against him threatning every thing that he loves and labours to promote in the world with eternal vengeance were wrought by his help and assistance they had more need to be sent unto the place where the maladies of those distracted of their Wits are attended then to have an answer given unto their folly § 74 They have yet another pretence to preserve themselves from the efficacy of this self-conviction But this is so perfectly Judaical that is so full of monstrous ridiculous figments that nothing but an aim to discover their present desperate folly and with what unmanly inventions they endeavour to cover themselves from the light of their own conviction can give countenance unto the repetition of it Besides the Fable its self is vulgarly known and I shall therefore only give a brief compendium of it seeing it may not be wholly avoided The story they tell us is this There was a stone in the Sanctum Sanctorum under the Ark wherein was written Shem Hamphorash so the Cabalists call the Name Jehovah He that could learn this Name might by the vertue of it do what miracles he pleased Wherefore the Wise men fearing what might ensue thereon made two Brazen Dogs and set them on two Pillars before the door of the Sanctuary And it was so that when any one went in and learned that Name as he came out those Dogs barked so horribly that they frighted him and made him forget the Name that he had learned But Jesus of Nazareth going in wrote the Name in Parchment and put it within the skin of his leg and closed the skin upon it so that though he lost the remembrance of it at his coming out by the barking of the brazen Dogs yet he recovered the knowledge of it again out of the Parchment in his leg and by vertue thereof he wrought miracles walked on the Sea cured the lame raised the dead and opened the eyes of the blind That alone which from hence we aim to evince is the conviction that the most stubborn of the Jews had of the miracles of our blessed Saviour Had they not been openly performed and undeniably attested no Creatures that ever had the shape of men or any thing more of modesty then the Brazen Dogs they talk of would have betaken themselves to such monstrous foolish figments for a countenance and pretence unto the rejection of him and them He that should contend that the Sun did not shine all the last year and should give this reason of his Assertion because a certain man of his acquaintance climbed up to Heaven by a Ladder and put him in a Box and kept him close in his Chamber all that while would speak to the full with as much probability and appearance of truth as the grand Rabbins do in this Tale. Every word in their story is a Monster The stone the writing of the name of God in it the vertue of the pronuntiation of that name the Brazen Dogs the entrance of a private man into the Sanctum Sanctorum the barking of the Dogs are Dreams becoming men under a poenal infatuation and blindness not much distant from
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâ—fulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâ—sh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
I will wait for him so that their words seem to be taken from this place of the Apostle as apprehending his Testimony to be cited from the Prophet which that it is not we shall prove evidently afterwards The same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I and the children which God hath given me From Isa. 8.17 CHAP. III. § 6 VEr 7 8 9 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day if you will hear his voice harden not your hearts as in the day of Provocation in the day of Temptation in the Wilderness when your Fathers tempted me proved me and saw my Works forty years wherefore I was grieved with that Generation and said they do alwayes err in heart and they have not known my wayes so I swore in my wrath they shall not enter into my rest From Psalm 95. v. 7 8 9 10 11. The Translation of the LXX agrees with the words of the Apostle both of them answering the Original Only the Apostle clearly to express the Reason of Gods Judgements on that people in the Wilderness distinguisheth the Words somewhat otherwise than they are in the Hebrew Text. For whereas that saith When your Fathers tempted me proved me and saw my Works Forty years long was I grieved with that Generation The Apostle adds that season of forty years to the mention of their sins and interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore refers his Speech unto the words foregoing as containing the cause of the ensuing Wrath and Judgement And although our present Copies of the Greek Bibles distinguish the Words according to the Hebrew Text yet Theodoret informs us that some Copies made the distinction with the Apostle and added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is observed by Nobilius and this could arise from no other cause but an attempt to insert the very words of the Apostle in that Text as did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also reckoned amongst its various Sections though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain in the vulgar Editions CHAP. IV. § 7 VEr 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God râ—sted on the seventh day from all his works From Gen. 2. v. 2. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Text to complâ—â—t his Assertion and leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had made as to his purpose The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and otherwise also differing from the Apostle CHAP. V. VEr 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art a Priest for ever after § 8 the Order of Melchisedech From Psalm 110. v. 4. So also the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Jod superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mos. There is nothing of Variety remaining in these words from any other Translations Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing I will bless thee and multiplying I will multiply thee From Gen. 22. v. 17. The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply thy seed CHAP. VIII VEr 9 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 9 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the dayes come saith the Lord when I will make a new Covenant with the House of Israel and with the House of Judah Not according to the Covenant that I made with their Fathers when I took them by the hand to lead them out of the Land of Aegypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Laws in their minds and write them in their hearts and I will be to them a God and they shall be to me a people And they shall not teach every man his neighbour and every man his Brother saying know the Lord for all shall know me from the least of them to the greatest of them For I will be mercifull to their unrighteousness and their sins and their iniquity will I remember no more From Jer. 31. v. 32 33 34 35. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his neighbor ver 11. the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow Citizen But some Copies of the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some of this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it evident that there hath been tampering to bring them to Vniformity But the greatest difficulty of this Quotation ariseth from the Agreement of the Apostles words and the Translation of the LXX where both of them seem to depart from the Original For those words in the Hebrew Text v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they made void and I was an Husband unto them or ruled over them are rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant and I regarded them not The Reason of the Apostles Translation of those words we shall manifest and vindicate in our Exposition of the Context At present the coincidence of it with that of the LXX and that wherein they both seem to differ from the Original and all Translations besides the Syriack and the Arabick which are made out of it though the Syriack follow it not in the confused transpositions that are made of Jeremiah's Prophesies from Chap. 25. to Chap. 40. as the Arabick doth is only to be considered which shall be done so soon as we have recounted the remaining Testimonies whereof some are attended with the same difficulty CHAP. IX § 10 VEr 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the blood of the Covenant which God hath enjoyned unto you From Exod. 24.8 The sense of the Hebrew Text is alluded unto not the words absolutely The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much difference from the words of the Apostle CHAP. X. § 11 VEr 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice and Offering thou wouldst not have a Body thou hast prepared me From Psalm 40. v. 6. So also the LXX both with great difference from the Original For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my ears hast thou digged or bored is rendered a Body thou hast prepared me Of the Reason of which difference and agreement we shall treat afterwards Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not required the Apostle expresseth exactly the sense of the Holy Ghost but observes not the first exact signification of the word The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soughtest not Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come in the Head or beginning of the Book it is written of me to do thy will O God That is Gen. 3. v. 15. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the roll of the Book Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
insisted on in the words of Moses Nechmanides Gerundensis on Exod. 23. which hath been taken notice of by many shall at present suffice His words are lâ—te Angelus si rem ipsam dicamus est Angelus Redemptor de quo Scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Gen. 31.13 Ego Deus Bethel Ille de quâ— dictum est Exod. 3.4 vocabat Mosen Deus de ruho Vocatur autem Angelus quia mundum gubernat Scriptum est enim Deut. 6.21 eduxit vos Jehovah ex Aegypto alibi Numb 20.6 misit Angelum suum eduxit vos ex Aegypto Praeterea scriptum est Isa. 63.9 Angelus facici ejus salvos fecit ipsos Nimirum ille Angelus qui est Dei facies de quo dictum est Exod. 33.14 Facies mea praeibit efficiam ut quiescas Denique ille Angelus est de quo vates Mal. 3.1 subito veniet ad templum suum dominus quem vos quaeritis Angelus foederis quem cupitis And again to the same purpose Animadverâ—e attente quid ista sibi velint Facies mea praeibit Moses enim Israelitae semper optaverunt Angelum primum caeterum quis ille esset vere intelligere non potuerunt Neque enim ab aliis percipiebant neque prophetica notione satis assequebantur Atqui Facies Dei ipsum Deum significat quod apud omnes interpretes est in confesso Verum ne per somnium quidem ista intelligere quisquam possit nisi sit in mysteriis legis eruditus And again Facies mea praecedet h. e. Angelus foederis quem vos cupitis in quo videbitur facies mea de quo dictum est tempore accepto exaudiam te nomen meum in eo est Faciamque ut quiescas sive efficiam ut ipse tibi sit lenis benignus neque te ducat per rigidum sed placide clementer This Angel if we speak exactly is the Angel the Redeemer concerning whom it is written my Name is in him Exod. 22.21 that Angel who said unto Jacob I am the God of Bethel Gen. 31.13 He of whom it is said and God called unto Moses out of the Bush Exod. 3.4 And he is called an Angel because he governeth the world For it is written Deut. 6.21 The Lord our God brought us out of Aegypt and elsewhere Numb 20.6 He sent his Angel and brought us out of Aegypt Moreover it is written Isa. 63.9 And the Angel of his Face Presence saved them Namely that Angel who is the Face of God of whom it is said Exod. 33.14 My Face shall go before thee and I will cause thee to rest Lastly it is that Angel of whom the Prophet speaks Mal 3.1 And the Lord whom ye seek shâ—ll suddenly come unto his Temple the Angel of the Covenant whom ye delight in His following words are to the same purpose Mark diligently what is the meaning of 〈◊〉 words My Face shall go before thee For Moses and the Israelites alwayes dâ—sired the chiefest Angel but who that was they could not truly understand For neither could they learn it of my others nor obtain it by Prophecie But the Face of God signifieth God himseâ—f as aâ—l Interpreters acknowledge But no man can have the least knowledge hereof unless he be 〈◊〉 in the Mâ—steries of the Law He adds moreover My Face shall go before thâ—e thâ—t is the Angel of the Covenant whom ye desire in whom my Face shall be seen of whâ—m it is said in an acceptable time have I heard thee my Name is in him I will cause theâ— to reâ—i or cause that he shall be gentle or kind unto thee nor shall lead thee with rigor but quietly and mercifully § 22 This Ra. Moses â—â—r Nachman wrote about the year of the Lord 1220. in Spain and dyed at Jâ—rusalâ—m An. 1260. and is one of the chiefest Masters of the Jews And there are many things occurring in his Writings beyond the common rate of their present Apprehensions As in the Places cited he doth plainly evert one of the principal foundations of their present Infidelity For he not only grants but contends and proves that the Angel spoken of was God and being sent of God as his Angel he must be a distinct Person in the Deity as we have proved The Reason indeed he fixeth on why he is called an Angel namely because he governeth the world although the thing its self be true is not so proper For he is so called because of his eternal designation and actual delegation by the Father unto the work of saving the Church in all conditions from first to last And as he acknowledgeth that his being called the Face of God proves him to be God so it doth no less evidently evince his Personal distinction from him whose Face he is that is the Brightness of his Glory and the express image of his Person And what he adds of the Mercy and Benignity which by the appointment of God he exerciseth towards his People is signally suitable unto the tenderness and mercy which the great Captain of our Salvation exerciseth by Gods appointment towards all those whom he leads and conducts unto Glory § 23 It is also not unworthy consideration what some of them write in Tanchuma an antient Comment on the five Books of Moses speaking of the Angel that went before them from Exod. 23. v. 20. God say they said unto Moses behold I send my Angel before thy face But Moses answered I will not have an Angel but I will have thy self But when Joshua the Son of Nun first saw the Angel he said art thou for us or for our adversaries then the Angel answered I am the Captain of the Lords Host and now I coâ—e as if he had said I am come a second time that I may lead the Israelites into their Possession I came when Moses thy Master was the Ruler but when he saw me he would nâ—t have me to go with him but refused me As soon as Joshua heard this he fell on his face and worshipped saying what speaketh my Lord unto his servant Answerable hereunto in the Talmud Tractat. Saned cap. 4 Echad dine Mâ—monoâ—h they have a gloss on those words Exod. 23. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not pardon your transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cannot spare or pardon your transgressions what then doth he do or could he do wherefore he said unto him to God we believe that he cannot pardon our Transgressions and therefore we refuse him and will not accept of him no not for a leader to go in and out before us They greatly mistake in supposing that the Angel whom alone Moses refused was he that afterwards appeared unto Joshuah for he was the same with him in whom was the name of God and who was promised unto them under the name of the Face or Presence of God But herein they were right enough that
all Nations and the glory of the second House ensuing thereon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place I will give peace saith the Lord of Hosts From these words Abarbinel seeks to overthrow our Exposition by this place saith he is intended Jerusalem Well let that be granted what will thence ensue Why saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold from the day that the Messiah was born there was no Peace in Jerusalem but Wars Destruction and Desolation We say then that by Peace here must be understood either outward Temporal Worldly Peace or Spiritual Peace between God and man between Jews and Gentiles in their joint communion in the same Worship of God If they say the former was intended I desire to know when this promise was accomplished under the second Temple before dayes of the Hasmonaeans the whole people was in perfect bondage and slavery First To the Persians then to the Graecians and bondage is not especially peace in the Hebrew Dialect wherein that word denotes an affluence of all good things The Rule of the Hasmonaeans was wholly spent in bloody Wars and intestine Divisions Their power issued in the Dominion of the Romans and their Vassals the Herodians What signal peace they had in those dayes they may learn from their own Joseph Ben Gorion To say then that this was the peace intended is to say directly that that God promised what he never performed which is fit only for these men to do Besides though God promised to give this peace at Jerusalem that is amongst the Jews yet he promised not to give it only to Jerusalem unto the Jews but to all Nations also whom he would shake and stir up to bring in this Glory Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned I suppose they will not say they had any Moreover the peace promised was that which was to be brought in by the Messiah This Abarbinel grants and thence seeks to strengthen his Objection for saith he Then we shall have Peace Rule and Dominion according to the manifold Promises given us unto that purpose I answer those Promises are of two sorts Some express Spiritual things Allegorically by words literally signifying things outward And they are all of them fulfilled in and unto them that do believe Others of them that really intend outward Peace and Glory are made concerning them to be fulfilled not when the Messiah came to them but when they shall come to the Messiah At his Coming unto them they rejected him and he rejected them but when their blindness shall be taken away and they shall return unto the Lord all these Promises shall have a blessed accomplishment amongst them But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation distance and Enmity This then is the peace here promised This God gave at Jerusalem whilest the second Temple was standing For he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace And that he might reconcile both unto God in one body by the Cross having slain the Enmity thereby and â—ame and preached peace to them that were afar off and to them that were nigh Thus did God give peace at Jerusalem both to the Jews and Gentiles by him that was the desire of all Nations and so by this Circumstance of the Context also is our interpretation fully confirmed Although we have sufficiently confirm'd our Argument and vindicated it from § 25 the exceptions of the Jewish Masters yet because it is most certain that the constant faith of their Church of old was that the Messiah should come whilest that second Temple was standing which they have now Apostatized from and renounced countenancing themselves in their infidelity by the miserable evasions before mentioned I shall add yet farther strength unto it from a parallel Testimony and from their own confessions The parallel place intended is that of Malachi 3.1 Behold I send my Messenger and he shall prepare the way before me even the Angel or Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts the time future of his coming is by Haggai said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while and he i.e. Malachi answerably affirms that he shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly in the sense before declared he who by Haggai is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of all Nations with respect unto the Gentiles all desirable things being laid up in him is by Malachi called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the Jews the Lord whom ye seek whose coming they looked for so long and prayed for so earnestly And what Haggai expressed absolutely shall come afterwards intimating the respect his coming should have unto the Temple Malachi sets down fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come unto his Temple Further to clear what it is that in both these places is intended he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Covenant Gods Messenger who was to confirm and ratifie the New Covenant with them that is the Messiah The Targum of Jonathan expresseth it on Jer. 30.21 closing the Promise of the Covenant with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their King shall be annointed from among them and their Messiah shall be revealed from amongst the midst of them He who was the desire of all Nations the Lord whom the Jews sought the Messenger by whom the New Covenant was to be ratified that is the Lord the Messiah was to come and he did come unto that Temple § 26 And here the Jews are at an end of all shifts and evasions It cannot be avoided but the Messiah must be here intended Rashi would fain yet evade the Lord whom ye seek that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Judgement because they had said before Chap. 2.17 Where is the God of Judgement Vain man these words which he himself had but just before interpreted to be the Atheistical Expression of wicked men questioning the Judgement of God are now to serve his turn an earnest desire of seeking after the Lord which in these words is evidently set forth the Lord whom ye seek the Angel of the Covenant whom ye delight in for both these are the same as Aben Ezra acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord he is the Glory and the Angel of the Covenant the same things being intended under a double expression And it is evident whom he intends thereby by his interpreting the Messenger to be sent before him to be Messiah Ben Joseph whom they make the forerunner of Messiah Ben David Kimchi
besides the confession of the Antient Jews consenting unto the Truth contended for we have for our confirmation therein the wofull perplexities of their later Masters in their attempts to evade the force of this Testimony For some Ages they have abhorred nothing more then that the true Messiah should be thought to be here intended For if that be once granted they know that it brings an instant ruine unto the pretences of their Infidelity and that not meerly upon the account of his coming which they have invented a sorry relief against but on that of his being poenally cut off which can no way be reconciled unto their presumptions and expectations But if he be not here intended it is incumbent on them to declare who is For the utmost extent of the time limited in the Prediction being long since expired the Prophecy hath certainly had accomplishment in some one or other and it is known or may be known who or otherwise the whole Angelical Message never was nor ever will be of any use to the Church of God But here our Masters are by no means agreed amongst themselves nor do they know what to answer unto this enquiry And if they do guess at any one it is not because they think it possible he should be designed but because they think it impossible for them to keep life in their cause and not to speak when the sword of truth lyes at the heart of it Some of them therefore affirm the Messiah spoken of to be Cyrus whom God calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Annointed Isa. 45. v. 1. But what the cutting off or death of Cyrus should make in this Prediction they know not Nor do they endeavour to shew that any thing here mentioned to fall out with the cutting off the Messiah hath the least Relation unto Cyrus or his death And if because Cyrus is once called the Annointed of the Lord he must be supposed to be intended in that place where no one word or circumstance is applicable unto him they may as well say that it is Saul the first King of Israel who is spoken of seeing he also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed of the Lord 1 Sam. 24. v. 6. as was Zedekiah also Lament 4. v. 20. But it must needs be altogether incredible unto any unless they are Jews who can believe what they please that serves their ends that because the Lord calleth Cyrus his Annointed in reference unto the especial work of destroying the Babylonian Empire in which sense the term of annointing namely for a designation unto any employment is obvious and familiar in the Old Testament should therefore be esteemed the promised Messiah of the people of God who is here evidently described But that which casts this fancy beneath all consideration is the time allotted to the cutting off of the Messiah Those amongst the Jews themselves who begin the Account of the Weeks from the most early date imaginable fix their Epocha in the giving of the Promise unto Jeremiah concerning their return from captivity which was in the dayes of Jehojakim Now from thence unto the Death of Cyrus no computation will allow above LXXX years which comes short somewhat above four hundred years of the season here allotted for the cutting off the Messiah And the same is the case with Joshua Zerubbabel and Nehemiah whom some of them would have to be designed For neither were any of them poenally cut off nor did they cause in any sense the Sacrifices to cease but endeavoured to continue them in a due manner nor did they live within some hundreds of years of the time determined nor was any thing besides here forefold wrought or accomplished in their days § 39 Abarbinel and after him Manasse Ben Israel with some others of them fix on Agrippa the last King of the Jews who as they say with his son Monabasius was cut off or slaine at Rome by Vespasian A learned man in his Apparatus ad Origines Ecclesiasticas mistakes this Agrippa for Herod Agrippa who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12. But he who dyed long before the destruction of the City is not intended by them but the younger Agrippa the Brother and Husband of Berenice Neither is there any colour of probability in this Fancy For neither was that Agrippa properly ever King of the Jews having only Galilee under his Jurisdiction nor was he ever annointed to be their King nor designed of God unto any work on the account whereof he might be called his Annointed nor was he of the posterity of Israel nor did by any thing deserve an illustrious mention in this Prophecy Besides in the last fatal War he was still of the Roman side and party nor was he cut off or slain by Vespasian but after the War lived at Rome in honour and dyed in peace Yea he did not only out-live Vespasian but Titus and Domitian his Sons also and continued unto the third year of Trajan as Justus the Tiberian assures us in his History whose words are reported by Photius in his Bibliotheca So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of Truth no colour of probability in this desperate figment Their last evasion is that by Messiah the Prince the Office of Magistracy and Priesthood § 40 and in them all annointed unto Authority are intended These they say were to be cut off in the destruction of the City And herein they have the consent of Africanus Clemens Alexandrinus and Eusebius among the Antients who are also followed by some later Writers But this evasion also is of the same nature with the former yea more vain then they if any thing may be allowed so to be The Angel twice mentioneth the Messiah in his message First His coming and annointing v. 25. and then his cutting off v. 26. If the same person or thing be not intended in both places the whole Discourse is aequivocal and unintelligible no circumstance being added to difference between them who are called by the same Name in the same place And to suppose that the Holy Ghost by one and the same Name within a few words continuing his speech of the same matter without any note of Difference or distinction should signifie things diverse from one another is to leave no place for the understanding of any thing that is spoken by him The Messiah therefore who was to come and be annointed and cut off is one and the same individual person Now it is expresly said that there shall be seven Weeks and sixty two Weeks that is four hundred eighty three years from the going forth of the Decree unto Messiah the Prince I desire therefore to know whether that space of time was passed before they had any such Magistrates or Priests as they pretend afterwards were cut off This is so far from Truth that before that time the Rule of the Hasmonaeans the last Supream Magistrates of their own Nation was put to an end This
Cyrus Among these are Lyra Burgensis Galatinus and he from whom he borrowed his Computation Raymandus Martini These fix the beginning of the Weeks on the fourth year of Zedekiah as they say when Jeremiah gave out his Prophecy about the Babylonish Captivity and the return from it at the end of seventy years indeed the fourth year of Jehoiakim and not of Zedekiah as is apparent Jer. 25.1 11. Of the like nature is the account of Solomon Jarchi among the Jews who dates the time limited from the destruction of the Temple by the Chaldaeans But both these accounts are expresly contrary to the words of the Angel fixing the beginning of the time designed on the going forth of a Decree for the building Jerusalem To these we may add all that would extend these Weeks beyond the destruction of the City and Temple by Titus as some of the Jews would do to comprize the Prophecy of their second fatal destruction by Hadrian which is no way concerned in it § 3 The seventy Weeks then mentioned we must seek for between the first year of Cyrus when the first Decree was made for the re-edification of the Temple and the final destruction of it by the Romans This space we are confined unto by the Text the seventy Weeks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the going forth of the word to cause to return and build Jerusalem vers 25. Now the Kingdom of Cyrus had a double first year The one absolutely of his Reign over Persia the other of his rule over the Babylonish Monarchy which he had conquered after the death of Darius Medus The first year it is of this second date of the Kingdom of Cyrus which may have any relation unto the time here limited for whilst he was King of Persia only he could have nothing to do with the Jews nor make any Decree for the building of the Temple both the people and place being then under the dominion of another Besides Ezra 1.11 Where it is said that he made his Decree in the first year of his Reign himself plainly declares that he had obtained the Eastern Monarchy by the conquest of Babylon The Lord God of Heaven hath given me all the Kingdoms of the Earth which words can in no sense be applied unto the Kingdom of Persia supposing the Monarchy of Babylon still to continue The whole space of time then here limited is seventy Weeks vers 24. Thâ— beginning of these seventy Weeks is the going forth of the Decree or Word to restore or build Jerusalem v. 25. The first Decree or command that could have any relation unto this matter was that made by Cyrus in the first year of his Empire We must then in the first place find out the direct space of time between the first year of Cyrus and the destruction of the Temple and then enquire whether the whole or what part of it is denoted by these seventy Weeks § 4 Some I confess there are who contend that there is no consideration to be had of that computation of time which we find amongst the Heathen Writers nor of those stated Epocha's by which they limited and distinguished their computations For whereas say they we have certainly the term of this duration of time its beginning and ending fixed namely the first of Cyrus and the death of Messiah It is positively detâ—rmined that between them were seventy Weeks or four hundred ninety years unto which all other accounts are to be squared and made proportionâ—ble Indeed the conclusion were unquestionable if the premises were certain If the terms be rightly fixed in the first of Cyrus and the death of the Messiah there must be but 490 years between them for whether we understand the reason of it or no all forreign Accounts must be suited unto what of infallible truth is stated in the Scripture But these things are much questioned for whereas some do doubt whether the time limited do absolutely expire in the death of the Messiah and be not rather to be exâ—ended unto the destruction of the City and Temple There be many more that do peremptorily deny that it is to take date from the first Decree of Cyrus And so must we also unless it can be proved that the times mentioned are justly commensurate from thence unto the death of Messiah For seeing there were other Decrees as we shall find to the same purpose which might be respected as well as that there is no reason why we should offer violence unto other approved computations to force them to submit unto the Scripture Account when we first offer violence unto that to make it serve our own opinion I shall therefore proceâ—d in the way proposed and first give a just computation of the time from the first year of the Empire of Cyrus unto the destruction of the City and Temple and then enquire whether the seventy Weeks or 490 years here determined be commensurate unto the whole or only unto some part of it and if to some part only then to what part of it and how we are directed by the Text to the beginniâ—g and end of the computation And herein I shall not scrupulously bind my self unto daies or months or seasons of the year in any single account but only consider the full and sound number of years which in such computations according to the custom of holy Writ is to be observed And indeed what through the silence what through the disagreement of Antiâ—nt Historians it is utterly impossible to state exactly as to those lesser fractions the times that are passed of old And we seek for no more certainty in these things than the condition of them will naturally bear § 5 It is generally agreed by all Hiâ—torians and Chronologers that Cyrus began his Reign over Persia in the first year of the fifty fifth Olympiad probably the same year that Nabâ—nidus or Darius Medus began his reign over Babylon And this was the year wherein Daniel set himself solemnly to seek the Lord for the delivery of the people out of Captivity He being now come to a Kingdom who was so long before prophesied of to be their deliverer Dan. 9.1 In the twenty seventh year of his reign or the first of the sixty second Olympiad having conquered the Babylonian Empire he began the first year of his Monarchical reign from whence Daniel reckons his third which was his last Chap. 10.1 And therein he proclaimed liberty unto the people of the Jews to return to Jerusalem and to build the Temple Ezra 1.1 The City and Temple were destroyed by Titus in the third year of the eleventh Olympiad now from the first year of the sixty second Olympiad unto the third of the two hundred and eleventh Olympiad inclusive are five hundred ninety nine years and within that space of time are we to enquire after and find the four hundred and ninety years here prophesied of and foretold Of this space of time the Persian Empire from
where it treats of these things in the least giving countenance thereunto or let him shew how this procedure is suitable unto the Justice of God either unto the general notion that we have of it or as unto any other instance recorded of it in the Scripture But if these men may fain what they please there is no doubt but they will justifie themselves and maintain their own cause Secondly Why did none of the latter Prophets whom God granted unto the people after their return from Captivity as Haggai Zechariah and Malachi let the people know that this was the condition of their return into their Land but only require of them to walk answerable unto the mercies they had then received Thirdly As the very nature of the dispensation did declare that God having purged out the Rebels of the people and destroyed them with his sore judgements had forgiven their sins and was returned unto them in a way of mercy and grace never to call over their forepast iniquities any more so the Prophets that treated concerning that dispensation of God do in places innumerable assert the same and plainly contradict this imagination Fourthly God punisheth not the sins of the Fathers upon their children unless the Children continue in the sins of their Fathers This he declareth at large Ezek. 18. Now what were the sins of this people under the first Temple before their captivity our Author reckons Adultery Murder and Idolatry It is no doubt but many of them were Adulterers and that sin among others was charged on them by the Prophets but it is evident that their principal ruining sins were their Idolatry and persecution or killing of the Prophets And God by Ezekiel declares that in and by their Captivity he would punish and take away all their Idolatry and Adulteries evâ—n from the Land of Aegypt or their beginning to be his people Chap. 23.11 27. Now were the Jews that is the body of the people guilty of these sins under the second House it is known that from all Idolatry they preserved themselves which was that sin that in an especial manner was their ruine before and for killing the Pophets they acknowledge that after Malachi they had none so that none could be persecuted by them but those whom they will not own to be Prophets But Fifthly Suppose that all those under the second House continued in the sins of their fore-fathers which yet is false and denyed by themselves as occasion requires yet what have the Jews done for sixteen hundred years since the destruction of that House they plead themselves to be holy and in application of the Prophecy Isa. 53. unto themselves proclaim themselves innocent and righteous at least they would not have us to think that the generality of them are Adulterers Murderers and Idolaters whence is it then that the punishment of their Fathers sins lyes so long on them What Rule of Justice is observed herein What instance of the like dispensation can they produce for our parts we affirm that they continue unto this day in the same sin for which their fore-fathers under the second House were rejected and destroyed and so know the righteousness of God in their present captivities and miseries Besides Sixthly They say they abhor the sins of their fore-fathers repent of them and do obtain Remission of sins through their observation of the Law of Moses Wherein then is the faithfulness of God in his promâ—ses unto them Why are they not delivered out of captivity Why not restored to their Land according to express Testimonies of the Covenant made with them unto that purpose There is no colour of truth nor reason therefore in this evasion which they invented to countenance themselves in their obstinate blindness and unbelief But our Author yet adds an Instance whereby he hopes to reinforce and confirm § 13 his former answer saith he Deus per manus Salamanassani decem tribus in captivitatem passus est abduci in regiones nobis incognitas sexcentis fere annis ante destructionem Templi secundi hoc â—â—t ante presentem hanc nostram captivitatem nâ—cdum in hodiernam hanc diem in terram siâ—am reversae aut dominio suo restitutae sunt quae omnia speciali Dei Providentia nobis ita evâ—nerunt ne quis causam hujus nostrae captivitatis speciali alicui peccato sub secunda domo commisso imputaret Cum decem tribus qui tum absuerunt captivitatem pati debent sexcentâ—s annis longiorem God suffered the ten Tribes to be carried captive by Salamanasser into Countreys unknown to us six hundred years before the destruction of the second Temple and our present captivity neither are they yet returned to their own Land or restored to their former rule all which things have happened unto us by the especial Providence of God That nâ—ne might impute the cause of the captivity unto any sin committed under the second Temple seeing the ten Tribes that were then absent must endure a captivity six hundred years longer Neither will this instance yield them the least relief For 1. It was before granted that the sins under the second Temple were even greater then those under the first whence the punishment of them was revived which is here denyed manifâ—sting that this is an evasion invented to serve the present turn 2. What ever is pretended no impartial man that owns the special relation of that people unto God and his Covenant with them can but grant that their present rejection is for some outragious sins breaking the Covenant under the second Temple and continued in by themselves unto this day 3. The case of the tâ—n Tribes after they had publickly rejectâ—d all that Worship of God and all that Government of the people which was appointed to Type out and to continue unto the bringing of the â—â—ssiah is different from that of the othâ—r Tribes to whom the Promises wâ—re appropriated in Judah and in the house of David so that their rejection implies no disannulling of the Covenant 4. As all of the two Tribes came not up to Jerusalem at the return from the captivity of Babylon so very great numbers of the ten Tribes appear so to have done which bâ—ing added to those multitudes of them which before that had fallen away to Judah partly upon the account of the Worship of God partly upon the account of outward peace when their own Land was wasted makes the condition of the body of the people to be one and the same and these men committed and their posterity continue in the sins on which we charge their present dispersion and captivity 5. The remant of that people dispersed amongst strange Nations seems voluntarily to have embraced their manners and customs and utterly to have forgotten their own Land whereas those with whom we have to do daily expect desire and endeavour a return thereunto so that neither doth this evasion yield our present Jews any relief and we may return to
that Covenant Jer. 31 31 32 33. The foundation of the New Covenant lyes in this that the people had disannulled and broken the former made with them Now surely they do not disannul that Covenant if they are righteous according to the tenor of it and unless they are so they say the Messiah will not come that is the New Covenant shall not be made unless by them it be first made needless Again the nature of the Covenant lyes in this that God in it makes men righteous and holy Ezekiel 11.19 So that righteousness and holiness cannot be the Condition of making it unless it be of making it useless This then is the contest between God and the Jews he takes it upon himself to give men righteousness by the Covenant of the Messiah they take it upon themselves to be righteous that he may make that Covenant with them Lastly If the coming of the Messiah depend on the Righteousness and repentance § 24 of the Jews it is not only possible but very probable that he may never come Themselves conceive that the world shall not continue above six thousand years Of this space they do not suppose that there is any more then five hundred remaining the time past since the expiration of the dayes determined for the coming of the Messiah is at least sixteen hundred years seeing that they have not repented all this while what assurance have we nay what hope may we entertain within the four or five hundred years that are behind Greater Calls to Repentance from God greater motives from themselves and others they are not like to meet withall And what ground have we to expect that they who have withstood all these Calls without any good fruit by their own confessions will ever be any better Upon this supposition then it would be very probable that the Messiah should never come Nothing can be replyed hereunto but that God will either at length effectually by his Grace give them that Repentance which they make necessary for his coming or that he will send him at last whether they repent or no But if either of these may be expected what reason can be imagined why God should so deal at any season concerning which he had made no promise that the Messiah should come therein and not do so at the time concerning which he had so often promised and foretold that he should come therein Exercitatio XVII The Third general Dissertation proving Jesus of Nazareth to be the only true and promised Messiah Jesus whom Paul preached the true Messiah First Argument from the time of his coming Foundation of this Argument unquestionable Coming of Jesus at the time appointed proved by Scripture Record and Catholick Tradition By the testimonies of Heathen Writers By the confession of the Talmudical Jews Jesus Christ intended by them in their story of Jesus the Son of Pandira and Stada No other came at that season by them owned Force of this Argument Characteristical notes of the Messiah given out in the Old Testament His Family Stock or Lineage confined unto the posterity of Abraham Isaac Jacob Judah David Our Lord Jesus of the posterity of Abraham and Tribe of Judah also of the Family of David Testimonies of the Evangelists vindicated Jesoes exceptions in general answered In particular the Genealogie not proved answered The Genealogie of Matthew declared and of Luke The place of the Birth of the Messiah Bethlehem Micah 5.2 Circumstances enforcing this consideration The Evangelists Citation of the words of the Prophet vindicated The Messiah to be born of a Virgin Isa. 7.10 11. and Matth. 1.21 22. Jews convinced that Jesus was born of a Virgin Jews exceptions to the Application of this Prophecy Their weight The answer of some unto them unsafe needless True sense of the words Exceptions answered The signification and use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greatness of the sign promised No other Virgin and Son designed but Jesus Christ and his Mother The Prophecy cleared in this instance In what sense the Birth of the Messiah a sign of present deliverance Remaining Objections answered Other Characters of the Messiah He was to be a Prophet Deut. 18.19 A Prophet like unto Moses Expected by the Jews Jesus Christ a Prophet That Prophet The nature of the Doctrine which he taught It s perfection The works of the Messiah revealed only in the Gospel of Christ also the nature and end of Mosaical Institutions Threatnings unto the disobedient fallen upon the Jews Sufferings are an other character of the Messiah his Passion foretold Psal. 22. The true Messiah therein intended Expositions of Kimchi and others confused Sufferings peculiar unto the Messiah The Psalm exactly fulfilled in Jesus Christ. Objections of the Jews from the principles of Christians answered Isa. 53. Prophecy of the suffering of the Messiah Consent of the Antient Jews Targum Bereshith Rabba Talmud Ashech Invalidity of exceptions of latter Rabbins Applications to the Lord Jesus vindicated Other Testimonies concerning the sufferings of the Messiah Jews Traditions to the same purpose Other Arguments proving Jesus to be the true Messiah Miracles The nature of them wrought by Christ proved Testimony of the Gospel Notoriety of Tradition Miracles of Christ compared with those of Moses Excelling them in number in manner of their being wrought in their nature in his giving power to others to effect them in his resurrection from the Dead continuance of them in the World Jews self-conviction evinced Causes of the miracles of Christ assigned by them Art Magical retorted removed The name of God Testimonies of his Disciples Success of the Doctrine of Jesus Last Argument THe third branch of that great supposition and fundamental Article of faith § 1 whereon the Apostle builds his Arguments and Reasonings wherewith he deals with the Hebrews is that Jesus whom he preached was the true and only promised Messiah who came forth from God for the accomplishment of his work according to the time determined and foretold The confirmation of this foundation of our faith and profession is that which now in the third place we must engage in A subject this is whereon I could insist at large with much satisfaction to my self nor have I just cause to fear that the matter treated of would be irksom to any Christian Reader But we must have respect unto our present design for it is not absolutely and of set purpose that we handle these things but meerly with respect unto that further end of opening the springs of the Apostles Divine reasonings in this Epistle and therefore must contract as much as may be the Arguments that we have to plead in this case And yet neither can this be so done but that some continuance of discourse will be unavoidably necessary And the course we shall proceed in is the same we have passed through in our foregoing demonstrations of the promise of the Messiah and of his coming Our Arguments are first to be produced and vindicated from the
10.17 18. This being performed by him after the dissolution of his humane nature in the open visible separation of his body and soul in which state it was utterly impossible that that nature should put forth any act toward the retrievement of its former condition manifested his existence in another superiour nature acting with power on the humane in the same Person And this one Miracle was a sufficient vindication of the truth which he had taught concerning himself namely that he was the Messiah the Son of God And though any should question his being raised again from the dead by his own power yet the evidence is uncontrollable that he was raised again by the power of God without the application of the means and Ministry of any other whereby the Holy and Eternal God of truth entitled himself unto all that he had taught concerning his Person and Office whilest he was alive And this leaves no room for haesitation in this matter For this being granted none will deny but that he was the Messiah and what principles we proceed upon for the proof of it unto the Jews hath been before declared § 68 Unto what hath been summarily recounted we may lastly add the continuance of the miracles wrought by his power after his leaving of this world and his Ascention into Heaven And there is in them an additional evidence unto what hath been insisted on For whereas the miraculous works that were wrought by himself and his Disciples whilest he conversed with them in the flesh were confined as we observed before unto the Land of Canaan those who afterwards received power from above by his Grant and Donation continued to assert the like mighty works and miracles all the world over so that within the space of a few years there was scarce a famous Town or City in the world wherein some of his Disciples had not received the miraculous gifts of the Holy Ghost And this also distinctly confirms him to be the promised Messiah for whereas the Isles of the Gentiles were to wait for and to receive his Law it was necessary that among them also it should receive this solemn kind of attestation from Heaven § 69 Now from what hath been spoken it appears not only that the Miracles wrought by Jesus were sufficient to confirm the Testimony which he gave concerning himself namely that he was the promised Messiah the Son of God but also that they were so much more eminent then those wherewith God was pleased to confirm the Ministry of Moses in the giving of the Law that the Jews have no Reason to doubt or question his Authority for the reversing of any Institutions of Worship which they had formerly been obliged unto To close this Argument I shall only manifest that the Jews of old were convinced § 70 of the truth of the Miracles wrought by the Lord Jesus and therein a little discover the variety of those pretences whereby they attempt to shield themselves from the natural consequence of that conviction 1. For those who lived in his own dayes see Matth. 18.11 12 13 14. Joh. 7.31 Chap. 19.16 24. Acts 4.16 Acts 19.13 Neither did they at any time dispute his works but only the power whereby they were wrought of which afterwards 2. The fame and reputation of them was such amongst them that those who made an Art and Trade of casting out of Devils used the invocation of the name of Jesus over their possessed which the notoriety of his exerting his Divine power in that kind of works induced them unto See Acts 19.13 They adjured the Spirits by the Name of Jesus whom Paul preached observing the miracles that he wrought in that name For they being ignorant of the true way and means whereby the Apostle wrought his miraculous works after the manner of Magicians they used the name of him whom he preached in their Exorcisms as it was ever the custom of that sort of men to intermix their charms with the names of such persons as they knew to have excelled in mighty works And that this was common among the Jews of those dayes is evident from Luke 9.49 which could no otherwise arise but from a general consent in the acknowledgement of the works wrought by him 3. We have also hereunto the suffrage of the Talmudical Rabbins themselves the most malitious adversaries that ever the Lord Jesus had in this world They intend not indeed to bear witness unto his miracles but partly whilest they relate stories that were continued amongst them by Tradition partly whilest they endeavour to shield their unbelief from the Arguments taken from them they tacitly acknowledge that they were indeed wrought by him This I say they do whilest they labour to shew by what wayes and means those Prodigies and wondrou◠works which are recorded of him were wrought and effected For they who say this or that was the way whereby such a thing was accomplished do plainly acknowledge the doing of the thing it self Greater evidence of their self-conviction it is impossible they should give in or need we desire First In the Talmud its self they have traditional stories of miracles wrought by the § 71 Disciples of Jesus and by others in his name which although they are like the rest of their Narrations foolish and insipid yet they evidence the Tradition that was amongst them from the forementioned conviction Thus in Aboda Zara they have a story concerning James who lived longest amongst them It happened they say that Eleacer the Son of Dama was bitten by a Serpent and James of the Village of Sechaniah that is Bethany came to cure him in the name of Jesus the son of Pandira but R. Ishmael opposed him and said it is not lawful for thee thou Son of Dama So owning that Miracles and Cures were wrought by James in the name of Jesus And in Sabbat Hierusal Distinct. Schemona Scheraticin they tell us that the Son of Rab. Jose the Son of Levi had swallowed poyson a certain man came and communed with him in the name of Jesus the Son of Pandira and he was healed but when he was gone out one said unto him how didst thou advice him he said by such a word the other replied tha◠it had been better for him to have dyed then to have heard that word I mention these things only to shew that they were never able to stifle the Tradition that passed among themselves concerning the Miracles wrought by Jesus and his Disciples But this conviction more evidently discovers its self in their endeavours to assign his § 72 mighty works unto other causes so that they may not from them be forced to acknowledge his Divine power and the presence of God with him And there are two pretences which they make use of The first is that of their fore-fathers Mat. 12.24 They would have the Devil to be the Author of them and that he wrought them by Magical Incantations This they pleaded of old and this
Spirit at all Times in all Ages absolutely fulfilled in and towards the Elect that seed of Abraham unto whom all the Promises do in an especial manner belong The Election obtaineth the promise although the rest are hardened Now if the Jews or any other Nation under Heaven shall at any time or for a long season continue to reject the terms of Reconciliation with God and of inheriting the promises which are proposed unto them shall their unbelief make the faith of God of none effect God forbid The Truth of God failed not when he brought only Caleb and Joshua into Canaan the whole body of the people being consumed in the Wilderness by reason of their unbelief God hath done doth and alwayes will effectually fulfill all his promises in his Elect and for the residue of men they come not short of the enjoyment of them but upon their own sin blindness and unbelief Moreover it is granted that there shall be a time and season during the continuance § 10 of the Kingdom of the Messiah in this world wherein the generality of the Nation of the Jews all the world over shall be called and effectually brought unto the knowledge of the Messiah our Lord Jesus Christ with which mercy they shall also receive deliverance from their captivity restauration into their own land with a blessed flourishing and happy condition therein I shall not here engage into a confirmation of this concession or assertion The work would be long and great because of the difference about the time season and manner of their Call their following state and condition and so is unmeet for us to undertake in the winding up of these discourses It is only the thing its self that I assert nor have any cause as to the end aimed at to enquire into the time and manner of its accomplishment Besides the Event will be the only sure and infallible Expositor of these things nor in matters of such importance as those before us shall I trouble the Reader with conjectures The thing it self is acknowledged as far as I can understand by all the world that have any acquaintance with these things Christians generally do assert it look for it pray for it and have done so in all Ages from the dayes of the Apostles Mahometans are not without some thoughts of what shall befall the Jews before the end of the world As to the Jews themselves in their false notion of it it is the life of their hopes and Religion What is it then that the Jews plead what do they expect What promises are given unto them they say that they shall be delivered out of their Captivity restored to their own Land enjoy peace and quietness glory and honour therein We say the same concerning them also but by whom shall these things be wrought for them by their Messiah they say at his coming But shall he do all these things for them whether they believe in him or no whether they obey him or reject him love him or curse him Is there no more required unto this delivery but that he should come to them Is it not also that they should come to him Here then lyes the only difference between us we acknowledge that the Promises mentioned are not yet all of them actually fulfilled towards them this they also plead the Reason hereof they say is because the Messiah is not yet come so casting the blame on God who hath not made good his word according to the time limited expresly by himself We say the reason of it is because they come not by faith and obedience unto the Messiah which long since came unto them and so cast the blame where sure it is more likely to lye even on them and their unbelief They are in expectation that the Messiah will come to them we that they will come unto the Messiah and it may be this difference may ere long be reconciled by his Appearance unto them so calling them unto faith and obedience Lastly Suppose there should be any particular Promise or Promises relating unto the Times § 11 and Kingdom of the Messiah either accomplished or not yet accomplished the full clear and perfect sense and intendment whereof we are not able to arrive unto shall we therefore reject that faith and perswasion which is built on so many clear certain undoubted Testimonies of the Scripture its self and manifest in the event as if it were written with the beams of the Sun As such a proceeding could arise from nothing but a foolish conceited pride that we are able to find out God unto perfection and to discover all the depths of Wisdom that are in his Word so it would being applied unto other things and affairs overthrow all assurance and certainty in the world even that which is necessary to a man to enable him to act with any satisfaction unto himself or others What then we understand of the mind of God we faithfully adhere unto and what we cannot comprehend we humbly leave the knowledge and Revelation of unto his Divine Majesty On these and the like Principles which most of them are clear in the Scripture it s § 12 self and the rest deduced immediately from the same fountain of truth it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument whereby they would prove the Messiah not yet to be come from the non-accomplishment of the Promises that relate unto his Coming and Kingdom It were a work endless and useless to undertake the consideration of every particular Promise which they wrest unto their purpose They are not the words themselves but the things promised that are in controversie Now these though expressed in great variety and on occasions innumerable yet may be referred unto certain general heads whereunto they do all belong And indeed unto these heads they are usually gathered by the Jews themselves in all their disputes against Christians These then we shall consider and shew their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament the common acknowledged principle between us § 13 First then they insist upon that universal peace in the whole world which they take to be promised in the days of the Messiah To this purpose they urge the Prophesie recorded Isa. 2.2 3 4. And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it and many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths For out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he shall judge among the nations and shall rebuke many
of Heber keeping their first Seat not accompanying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sons of men Gen. 11.2 3 4. those wicked Apostates who went from the East to find a place to fix the Seat of their Rebellion against God Broughton contendeth that Vr was in the Vale of the Chaldaeans that is in Babylonia a very little way or some few miles from Charan averring that Stephen cannot otherwise be defended who affirms that he was in Mesopotamia before he dwelt in Charan But as this defence of Stephen is needless seeing as we have manifested he took Mesopotamia in a large sense as others did also giving the same Extent unto it with Assyria the denomination arising from the most eminent and fruitful of these Regions So the removal of a little way or a few miles answereth not that decription which the Holy Ghost gives us of journey Gen. 11.31 And Terah took Abraham his Son and Lot the Son of Haran and they went forth with them from Ur of the Chaldees to go into the Land of Canaan and they came unto Haran and dwelt there There design was to go unto Canaan And as the Vra which was in Babylonia was scituated on this side of Euphrates as Pliny testifies So that Abraham could not go from thence unto Canaan by Haran but he must twice needlesly pass with all his family over Euphrates so the expression of their journying to Haran will not suit unto any imaginary Vr within a few miles of it Nor is it any weight that it is called Vr of the Chaldees whose proper seat was in Babylonia and not extended much farther Eastward seeing if the Chaldees as is most probable were called Chasdim as they are constantly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed the Son of Nachor the Brother of Abraham there must of necessity be allowed an Hystorical Prolepsis in the words and that is called Vr of the Chaldees from whence the Chaldees were afterwards to have their Original who in time possessed Babylonia and the parts adjacent Whilest Abraham lived with his Progenitors in Vr there is no doubt but he § 7 was with them infected with much false Worship and Idolatry For so Joshua affirms expresly that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 24.3 even those whose Worship God afterwards prohibited in the first Precept of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not be unto thee other Gods those or such as those whom they served beyond the flood Other Gods are all false gods The Jews imagination about the discovery made by Abraham of the true God his renunciation of all Idolatry thereon with the breaking of his Fathers Images and his being cast for that cause by Nimrod into the fire all about the forty fourth year of his Age I have considered and exploded elsewhere And all these figments with that of Harans being consumed by fire in the sight of his Father they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie fire Gen. 11.28 but as where it relates unto the Chaldeans Vr of the Chaldees it is apparently the name of a place a Town or Country so it rather signifies a Valley then fire And those words Isa. 24. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate in the Text Wherefore glorifie ye the Lord in the fires may be better read as in the Margen in the Valleys which better answers unto the following words And the name of the Lord God of Israel in the Isles of the Sea At what year of his age he left Vr with his Father is not expressed But it is apparent that it was towards the latter end of the life of Terah Even after the death of Haran his Eldest Son and that Nahor and Abraham were married to Milcha and Isca his daughters and Sara had continued barren some remarkable space of time Gen. 11.28 29 30 31 32. From Vr therefore with his Father and the rest of their family he removed to § 8 Haran with a design for Canaan Gen. 11.31 Where this Haran was scituated we before declared Stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charran and so do the Latin Writers Assyrias Latio maculavit sanguine Charras sayes Lucan of the overthrow of Crassus's Army near that place And it may be pronounced either way in the Original from the ambiguous force of the Hebrew Cheth which seems best expressed by Charan How long he stayed here is uncertain as was said before That it was not very long appears from his marrying and the barrenness of Sarah before he came thither And yet that they abode there some years is no less evident from Chap. 12. v. 5. Abraham took Sarai his Wife and Lot his Brothers Son and all their substance that they had gathered and the souls or Servants that they had gotten in Haran and they went forth to go into the Land of Canaan It is not the work of a few dayes or moneths that is here described This gathering of substance and getting of souls was a business of some years of how many it is uncertain What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain The especial Call of Abraham unto that Countrey could not be the bottom of it for it is most probable yea indeed undeniable that this he had not untill after the death of Terah It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call that he might be in more readiness to yield obedience unto it then he could have been in the Land of Vr Whether Terah did meerly seek a new habitation in a Country less peopled then that of his Nativity which doubtless then was the most populous part of the world as being near the place where mankind first planted after the flood or whether he might be instructed in the antient promise that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name should be servants unto the seed of Shem from whom he was a principal descendant I know not In answer to the call of Abraham it could not be for he was called to leave his Fathers House Chap. 12.1 and not to bring his Father with his houshold with him and that at the seventy fifth year of his age when Terah was dead But what ever was the occasion of it the Providence of God used in it in the serving of its designs towards Abraham And here in Haran If I may be allowed to conjecture it is probable that God gave him light into the evil of those Superstitions wherein he was educated revealed himself as the only true God and so prepared him for his Call unto the tedious journeying and long peregrination that ensued thereon § 9 When his Father Terah was dead and himself seventy five years old Chap. 12.14 God called him to himself and entred
Call of Abraham when God first entred into Covenant with him Gen. 12.2 3. From thence unto the departure out of Egypt and the giving of the Law that ensued are 430 years It is evident then that by the sojourning and peregrination of the children of Israel not their meer aboad in Egypt which after their going down Gen. 46. was only 215 years or thereabouts but the whole course of that People after they were in Abraham called from their own Country and a certain Habitation therein until their leaving of Egypt in order unto their taking possession of the land of Canaan as a perpetual inheritance that is commensurate unto the duration of the especial Covenant made with them is intended It remains then that we consider the other space of time assigned by God in Vision unto Abraham for the affliction of his seed under persecution namely four hundred years Gen. 11.13 Now herein either the round number of 400 is put for 430 or 30 years are to be abated out of the latter number for some special cause and reason The former seems not probable because Moses doth so emphatically note that it was in the four hundred and thirtieth year that very same day or night and therefore 30 years must be taken of either from the beginning or end of the latter number To detract it from the end there is no reason nor will Moses his exact observation of that period allow us so to do It must therefore be from the beginning Now this prediction of God unto Abraham about the affliction or persecution of his seed for 400 years was given him before the birth of Isaac who being of his seed according to the promise was to have his share in this affliction yea it was to begin with him He was born as was proved 25 yeâ—rs after the promise so that the 30 years to be taken off from the 430 fall out in the fifth year of his life which was the time when the persecution began in the mocking of Ishmael Gen. 21.9 which the Apostle expresly calleth persecution and that upon the account of Isaac's being the heir of the promise Gal. 4.29 There began the 400 years of their affliction which ended with the 430 of their peregrination In the faith of Abraham manifested in his obedience to the Call of God resting on § 12 the Promise of the blessing by Christ and in the observation of this Ordinance of Circumcision whereby they were separated unto God and united among themselves did this People continue without the addition of any new Ordinance of Worship for the supportment of their Faith or enlargement of their Light or outward profession of their seperation unto God to the expiration of 430 years and this period of time proved afterwards fatal unto them not exactly and absolutely but in some kind of proportion For from hence unto the building of the Temple by Solomon was 480 years The duration of that Temple was 415 years Of the latter built in the room thereof somewhat above 500. Some peculiar space being given them beyond their former trials before their utter destruction § 13 At the expiration of the period of time discoursed on our Apostle tells us Heb. 11.28 that By faith Moses kept the Passover and the sprinkling of blood lest he that destroyed the first-born should touch them This was the second Ordinance of common use to the Church and appropriated unto them which God instituted amongst them The story of its Institution and manner of its celebration are at large insisted on Exod. 12. § 14 The time of its Institution and Annual celebration is exactly noted in the Scripture It was the night before the departure of the children of Israel out of Egypt which is thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 12.42 a night of observances unto the Lord that is wherein his Institutions of this Ordinance were to be observed with great care and diligence And this night fell in directly upon the expiration of the 430 years before limited verse 40 41. For the time of the year it was in the month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib as the Hebrews call the month of the Spring which in those Eastern parts gave blades unto the corn and other fruits of the earth Exod. 13.4.23.15.34.18 Deut. 16.1 which afterwards by a Chaldee name was called Nisan Nehem. 2.1 Esth. 3.7 and it answered partly to our March partly to April beginning before or at the Vernal Equinox according to the distance of any year from the Embolisinical year And from hence this month was appointed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head chief or principal of the months Exod. 12.2 and so consequently the beginning of the year unto them for before this their year began and ended in September upon the gathering in of the fruits of the earth Exod. 23 16. being the time as most of the present Jews suppose wherein the world was created Neither yet was this change absolute unto all ends and purposes but only as to Ecclesiastical Observances and Feasts that depended on their distance from this of the Passover For their Civil Year as to Contracts Debts and Liberties continued still to begin in September with their Jubilees Levit. 25.8 9 10. And from that beginning of the year most probably are the months to be reckoned that are mentioned in the continuance and ending of the floud Gen. 7.11 See Joseph liber 1. chap. 4. § 15 For the time of the day wherein the Lamb was to be slain it is designed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—etween the two evenings of the 14 day of the first month Some of the Jews as Kimchi make these two evenings to be the first declining of the Sun which began the evening or afternoon and the setting of the Sun which closeth it answering the antient division of the day into morning and evening so that it might be done by this rule in any time of the afternoon though it always followed the evening Sacrifice at the 9th hour or 3 of the clock Others as Aben-Ezra make the first evening to be the setting of the Sun the other the departure of all light And the Jews have a distinction of the day wherein they call this space of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two evenings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two Suns So they express themselves in Talmud Hieros Berach cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the space of time wherein the face of the East is red is called day when it begins to wax pale it is called between the Suns the same with between the evenings and when it waxeth black the upper Firmament being like the lower it is night § 16 The occasion of the institution of this Ordinance is so fully and plainly declared in Exodus and Deuteronomy that we shall not need to enlarge upon it In brief God being about to accomplish his great work of delivering the people out of Egypt he thought
the new Creation or state of the Church under the Gospel but the whole world and all things therein contained they do in this very Epistle Chap. 11.3 5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still with the limitation of to come as Chap. 2.5 Chap. 6.5 And where the word is used absolutely as in this place and Chap. 11.3 it is the whole world that is intended 6. The Context utterly refuseth this Gloss. The Son in the preceeding words is said to be made Heir or Lord of all that is of all things absolutely and universally as we have evinced and is confessed Unto that Assertion he subjoyns a reason of the equity of that transcendent Grant made unto him namely because by him all things were made whereunto he adds his upholding ruling and disposing of them being so made by him he upholdeth all things by the word of his power That between the all things whereof he is Lord and the all things that he upholds there should be an interposition of words of the same importance with them expressing the Reason of them that go afore and the foundation of that which follows knitting both parts together and yet indeed have a signification in them of things utterly heterogeneous to them is most unreasonable to imagine We have now obtained liberty by removing the entanglements cast in our way to proceed to the opening of the genuine sense and importance of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom not as an Instrument or an inferiour intermediate created Cause for then also must he be created by himself seeing all things that were made were made by him Joh. 1.3 but as his own eternal Word Wisdom and Power Prov. 8.22 23 24. Joh. 1.3 The same individual creating act being the work of Father and Son whose Power and Wisdom being one and the same individed so also are the works which outwardly proceed from them And as the joint working of Father and Son doth not inferr any other subordination but that of subsistence and order so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental Cause being used sometimes to express the work of the Father himself Gal. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created so the Apostle expresseth that word Acts 17.24 26. And the LXX most commonly as Gen. 1.1 though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle also doth Chap. 10. He made created produced out of nothing by the things not seen Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that word is constantly rendered by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide or to be hid kept secret close undiscovered Whence a Virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one not yet come into the publick state of Matrimony as by the Greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shut up or a recluse as the Targumists call an Harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goer abroad from that description of her Prov. 7.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her feet dwell not in her own house one while she is in the Street another while abroad As the Mother of the Family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dweller at home Psalm 68.13 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Ages of the world in their succession and duration which are things secret and hidden what is past is forgotten what is to come is unknown and what is present passing away without much Observation See Ecclesiastes 1. v. 10. The world then that is visible and a spectacle in its self in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing hidden So that the word denotes the fabrick of the world by a Metonymie of the Adjunct When the Hebrews would express the world in respect of the substance and matter of the Universe they do it commonly by a distribution of the whole into its most general and comprehensive parts as the Heavens Earth and Sea subjoyning all things contained in them This the Greeks and Latins from its Order Frame and Ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mundus which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beauty and ornament of the Heavens which God made by his Spirit Job 26.13 And as it is inhabited by the Sons of men they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.30 The world of the earth principally the habitable parts of the Earth As quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural number the worlds so called Chap. 11.3 by a meer Enallage of number as some suppose or with respect to the many Ages of the worlds duration But moreover the Apostle accommodates his expression to the received opinion of the Jews and their way of expressing themselves about the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the world as to the subsistence of it and as to its duration in both these respects the Jews distributed the world into several parts calling them so many worlds R.D. Kimchi on Isa. 6. distributes these worlds into three on the account of which he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy was three times repeated by the Seraphims There are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world which is the world of Angels and Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Heavens and Stars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world below But in the first respect they generally assign these four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower world the depressâ—d world the Earth and Air in the several regions of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Angels or Ministring Spirits whom they suppose to inhabit in High Places where they may supervize the affairs of the Earth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Spheres and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest world called by Paul the third Heaven 2 Cor. 12.2 and by Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heaven of Heavens 2 Kings 8.27 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam hanneshamoth the world of Spirits or souls departed In respect of duration they assign a fivefold world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Peter the old world or the world before the Flood the world that perished 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present world or the state of things under the Judaical Church 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the coming of the Messiah or the world to come as the Apostle calls it Chap. 2.5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Resurrection
unto us in him alone can we attain a saving Acquaintance with him On this account he tells Philip Joh. 14.9 He that hath seen me he hath seen the Father the reason of which assertion taken from the mutual inbeing of Father and Son and his expression of his mind and glory he asserts in the next verses He then is the only way and means of coming unto the knowledge and enjoyment of God because in and by him alone is he fully and perfectly expressed unto us And therefore this secondly is our great Guide and direction in all our endeavours after an acceptable access unto him Would we come to that acquintance with the Nature Properties and Excellencies of the Father which poor weak finite creatures are capable of attaining in this world which is sufficient that we may love him fear him serve him and come unto the enjoyment of him would we know his Love and Grace would we admire his Wisdom and Holiness let us labour to come to an intimate and near acquaintance with his Son Jesus Christ in whom all these things dwell in their fulness and by whom they are exhibited revealed unfolded unto us Seek the Father in the Son out of whom not one Property of the Divine Nature can be savingly apprehended or rightly understood and in whom they are all exposed to our faith and spiritual contemplation This is our Wisdom to abide in Christ to abide with him to learn him and in him we shall learn see and know the Father also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Description of the Person the Apostle returns unto an Assertion of the Power of Christ the Son of God and therein makes his Transition from the Kingly and Prophetical unto his Sacerdotal Office on all which he intends afterwards to inlarge his Discourse He shâ—wed before that by him the Worlds were created whereunto as a farther evidence of his glorious Power and of his continuance to act suitably unto that beginning of his exercise of it he addes that he also abides to uphold or rule and dispose of all things so made by him For the Explication of these words two things are to be enquired after First How or in what sense Christ is said to uphold or rule all things Secondly How he doth it by the Word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by Expositors in a double sense and accordingly variously rendred in Translations Some render it by upholding supporting bearing carrying And these suppose it to express that infinite Divine Power which is exerted in the conservation of the Creation keeping it from sinking into its Original of confusion and nothing Hereof our Saviour saith My Father worketh hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or yet and I work that is in the providential sustentation of all things made at the beginning And this saith Chrysostom on this place is a greater work than that of the Creation By the former all things were brought forth from nothing by the latter are they preserved from that return unto nothing which their own nature not capable of existence without dependance on their first cause and their perpetual conflict by contrariety of Qualities would precipitate them into 2. Some take the word to express his ruling governing and disposing of all things by him made and which is supposed sustained and so it may denoâ—e the putting forth of that power over all things which is given unto the Son as Mediator or else that providential rule over all which he hath with his Father which seems rather to be intended because of the way expressed whereby he exerciseth this Rule namely by the Word of his Power The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so obvious in this latter sense as it is in the former As in the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I see no reason why we should suppose an inconsistency in these senses and not rather conclude that they are both of them implyed For as absolutely it is the same Divine Power and Providence which is exercised in the upholding and the ruling or disposing of all things so all Rule and Government is a matter of weight and burden and he who rules or governs others is said to bear or carry them So Moses expresseth his Rule of the People in the Wilderness Numb 11.11 12. Thou hast put saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weight or burden of this people upon me and thou hast said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear or carry them in thy bosome And hence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear or carry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Ruler that is one that carries and bears the burden of the people that upholds and rules them To bear then or uphold and to rule and dispose may be both well intended in this word as they are both expressed in that Prophesie of Christ Isa. 9.6 The rule or government shall be on his shoulder that together with his Power and Rule he may sustain and bear the weight of his people Only whereas this is done amongst men with much labour and travel he doth it by an inexpressâ—ble facility by the Word of his Power And this is safe to take the expression in its most comprehensive sense But whereas the phrase of speech it self is no where else used in the New Testament nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied unto any such purpose else where though once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for actus or agitatus 1 Pet. 1. we may enquire what word it was among the Hebrews that the Apostle intended to express whereby they had formerly been instructed in the same matter 1. It may be he intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sustain to bear to endure as Mal. 3.2 it signifies also to feed nourish and cherish 1 King 4.7 Ruth 4.15 Zech. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinens nutriens omnia sustaining and cherishing all things But this word hath no respect unto Rule or disposal And in this sense as the work of Creation is eminently ascribed unto the Father who is said to make all things by the Son so that of the preservation and cherishing of all things is here peculiarly assigned unto the Son And this is not unsuitable unto the analogy of faith For it was the power of God that was eminently exalted and is conspicuously seen in the work of Creation as the Apostle declares Rom. 1.20 although that power was accompanied also with infinite wisdom and it is the wisdom of God that is most eminently manifested in the preservation of all things though that wisdom be also exercised in power infinite At least in the contemplation of the works of the Creation we are lead by the wonder of the infinite Power whereby they were wrought to the consideration of the Wisdom that accompanied it and that which in the works of Providence first
and enemies are the same Rom. 5. v. 8 10. Col. 1. v. 21. It is that which makes special direct and immediate opposition to the quickning sanctifying and saving of his his people Rom. 7. v. 21 23. Jam. 1. v. 14 15. 1 Pet. 2. v. 11. 3. Sathan is the sworn enemy of Christ the adversary that openly constantly avowedly opposeth him in his Throne Matth. 16.18 Ephes. 6. v. 12. 1 Pet. 5.8 And he exerts his enmity by temptations 1 Cor. 7. v. 5. 1 Thess. 3. v. 5. accusations Rev. 12. v. 10. persecutions Rev. 2. v. 10. All which are the works of an enemy 4. The World is also a professed enemy of the Kingdom of Christ Joh. 15. v. 18. in the Things of it the Men of it the Rule of it it sets it self against the work of the Lord Christ on his Throne The things of it as under the curse and subject to vanity are suited to alienate the hearts of men from Christ and so act an enmity against him Jam. 4. v. 4. 1 Joh. 2. v. 15 16 17. 1 Tim. 6. v. 9 10 11. Matth. 13. v. 22 The men of the world act the same part Matth. 10. v. 22. chap. 24. v. 9. By examples by temptations by reproaches by persecutions by allurements they make it their business to oppose the Kingdom of Christ. And to that end is the Rule of it for the most part directed or over-ruled 1 Cor. 15. v. 24 25. 5. Death is also an enemy so it is expresly called 1 Cor. 15.26 it designs execution of the first Curse against all believers and therein contributes aid and Assistance unto all other Adversaries giving up its self to the service of Satan and therefore said to be in his power Chap. 2.14 of this Epistle and borrows a sting of sin 1 Cor. 15.56 to make its self the more terrible and sharp 6. The Grave is an Adversary also It fights against the faith of the Subjects of Christ by reducing their Mortality into Corruption and holding fast the dead untill they are powerfully rescued from the jaws of it 7. Lastly Hell is that Enemy in a subordination whereunto all these others do act They all aim to bring men into Hell which is an Eternal Enemy where it prevails This attends the workings and successes of those other Adversaries to consume and destroy if it were possible the whole Inheritance of Christ Rev. 6.8 All these are Enemies to Christ in his Work and Kingdom with every thing that contributes aid or Assistance unto them every thing that they make use of in the pursuit of their Enmity against him Now all these Enemies as far as they oppose the spiritual internal carrying on of the work of Christ must be made the footstool of his feet The Expression is Metaphorical and is to be interpreted and applyed variously according to the Nature and Condition of the Enemies with whom he hath to do The Allusion in general is taken from what was done by Joshua his Type towards the Enemies of his people Josh. 10. v. 24. To shew the ruine of their power and his absolute prevalency against them he caused the people to set their feet upon their necks See 2 Sam. 22.39 Psal. 8.6 To have his Enemies then brought under his feet is to have an absolute compleat conquest over them And their being made his footstool their perpetual and unchangeable Duration in that condition under the weight of what ever burden he shall be pleased to lay upon them This being that which is to be done we may consider how it is accomplished now this whole work of conquest and prevalency over all his enemies is done 1. Meritoriously 2. Exemplarily 3. Efficiently 1. Meritoriously By his Death and blood-shedding he hath procured the sentence of Condemnation in the Cause depending between him and them to be pronounced against them so that they shall have no more Right to exert their Enmity against him or his He hath given them all their deaths wounds and leaves them to dye at his pleasure So hath he prevailed against the Law Gal. 3.13 Col. 2.14 Rom. 7.6 He hath removed that strength which it gave to sin 1 Cor. 15.55 56. So that it hath no right to disquiet or condemn any of his Subjects for the future And 2. Against sin Rom. 8.2 3. So that it should not reign in nor condemn his any more And 3. Satan also Heb. 2.14 15. as to all pretence of Liberty or Right unto any part of his cursed work And 4. So likewise the World Joh. 16.33 Gal. 1.4 And against 5. Death Heb. 2.14 15. 1 Cor. 15.55 56. with 6. The Grave and 7. Hell or the wrath to come 1 Thess. 1.10 They are all meritoriously conquered in his death and Resurrection And all this hath he done for his Church 2. Exemplarily All these Adversaries peculiarly exercised their Enmity against and tryed their strength and power upon his own person The Law brought its curse upon him Gal. 3.13 Sin its Guilt 2 Cor. 5.21 Rom. 8.2 3. Satan put forth all his power against him Col. 2.15 as also did the World in all sorts of things and persons in all kinds of Opposition and Persecutions Death also he tasted of Heb. 2.9 and lay in the Grave descending into the lower parts of the earth Ephes. 4.9 And he was not unassaulted by the pains of Hell when he bare our Iniquities Isa. 53.5 6 10. Now all of them did he absolutely conquer in his own person For he satisfied the Law removed the Curse and took it away Rom. 8.3 made an end of sin Dan. 9.24 destroyed the Devil Heb. 2.14 and triumphed over him Col. 2.15 subdued the world John 16. â—3 conquered death Acts 2.24 and the Grave v. 27. and Hell also And in his own person hath he set an Example of what shall be done in and for the whole Church 3. It is done Efficiently in by and for his whole Church and this in three instances 1. Initially in their Vnion with himself When and as he unites any of them unto himself he begins the conquest of all Enemies in them and for them giving them a Right to the compleat total and final Victory over them all 2. Gradualy he carries them on in their several seasons towards perfections treading down their Enemies by degrees under them And 3. Perfectly at the last day when having freed them from the Law and sin trodden down Satan prevailed against the World recovered them from death rescued them from the Grave and delivered them from Hell he shall be himself perfectly victorious in them and they made compleatly sharers in his Victory wherein the making of all his Enemies his Footstool consisteth Secondly The Kingdom of Christ respects his Administration of it visibly in this world in the Profession and Obedience of his Subjects unto him and this also with the Opposition made unto it is respected in this Expression God the Father in the Exaltation of Jesus Christ hath given unto him
all Nations for his Inheritance and the utmost parts of the Earth for his Possession Psal. 2.8 Upon this grant a twofold Right ensued 1. A Right to call gather and erect his Church in any Nation in any part of the World to give unto it his Laws and Ordinances of Worship to be owned and observed by them in a visible and peaceable manner Matth. 28.18 19 20. 2. A Right Power and Authority to dispose of and Order all Nations and Persons for the Good Benefit and Advantage of his Kingdom In pursuit of this Grant and Right erecting his Church and therein his visible Kingdom in the world great Opposition is made unto him by all sorts of persons stirred excited and instigated thereunto by Satan And as this Enmity was first acted against himself in his own Person Psal. 2.1 2 3. So it hath continued against him in his Church in all Ages and Places and will do so unto the End of the world The world understands not his Right hates his Government and would not have him to reign Hence hath been all that Rage which hath been executed upon the Professors of his name Kings Rulers Potentates Counsellors the multitude have set themselves against him They are many of them and have been his Enemies Great havock and Destruction have they made of his subjects all the world over and continue to do so in most places unto this very day Especially in these latter Ages after other means failed him Satan hath stirred up a fierce cruel subtle Adversary unto him who he hath foretold his Disciples of under the name of Anti-christ the Beast and false Prophet After the ruine of many other this Enemy by various subtilties and pretences hath drawn the world into a new combination against him and is at this day become the greatest and most pernicious Adversary that he hath in this world Now the aym and design of all these is to dethrone him by the ruine of his Kingdom which he hath set up in the world And this in every Age they have hoped to accomplish and continue to do so unto this day but in vain For as hitherto his Kingdom and Interest in the world hath been maintained against all their enmity and opposition themselves been frustrated and brought to destruction one after another so by vertue of this Promise he shall reign in Security and Glory until all their hearts be broken their strength ruined their Opposition finished and themselves brought under his feet unto all Eternity as our Apostle declares 1 Cor. 15.24 25. And this may suffice to declare the meaning of these words Thirdly We are to consider by whom these Enemies of Christ shall be made thus his footstool I will make them saith God the Father unto him And this Expression wanteth not its difficulty For is it not the work of Christ himself to subdue and conquer his Enemies Is it not said that he shall do so So doing is he described in the Revelation with Glory and Power Chap. 19.11 12 13 14. From Isa. 63.2 3 4 5 6. Who should this work more become or belong unto than him who was persecuted and opposed by them And doth it not directly belong unto his Kingly power Whence is it then that he is here described as one resting in glory and security at his Fathers Right Hand whilest he subdues his Enemies Answer There is no doubt but that the Work of subduing the Enemies of the Mediation and Kingdom of Christ is immediately wrought by himself All Prophecies of him all Promises made unto him the nature of his Office do all require that so it should be and so the Apostle directly expresseth it 1 Cor. 15.26 But yet there are sundry Reasons why that Work which is immediately wrought by the Son may by the way of Eminency be ascribâ—d unto the Father as we see this to be First Power and Authority to subdue and conquer all his Enemies is given unto the Lord Christ by the Father in the way of Reward and it is therefore said to be his work because the Authority for it is from him See Isa. 53.12 Joh. 5.27 Phil. 2.9 Rom. 14.9 This Power then I say of subduing all his Enemies being granted unto the Lord Christ in the love of the Father as a Reward of the Travail of his soul which he underwent in his work on the earth is ascribed unto the Father as his And this Expression signifies no more but that as God hath given him Authority for it so he will abide by him in it until it be accomplished And on this account he takes it on himself as his own Secondly The Work of subduing Enemies is a work of Power and Authority Now in the Oeconomy of the Holy Trinity among the works that outwardly are of God those of Power and Authority are peculiarly ascribed unto the Father as those of Wisdom or Wisdom in the works of God is unto the Son who is the Eternal Wisdom of the Father And on this account the same works are ascribed unto the Father and the Son Not as though the Father did them first or only used the Son as an immediate instrumental cause of them but that he worketh by him as his own Eternal and Essential Wisdom John 5.17 19. But there is also more in it as the Son is considered as Mediator God and man for so he receives and holds his especial Kingdom by grant from his Father and therefore the works of it may be said to be his VI. The last thing remaining for the Exposition of these words is the consideration of the appearing Limitation of this Administration of the Kingdom of Christ in his sitting at the right hand of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill untill I make thine enemies c. First It is confessed and may be proved by Instances that those Particles thus used are sometimes exclusive of all things to the contrary before the time designed in them but not assertive of any such thing afterwards In that sense no limitation of the Duration of the Kingdom of Christ is here intimated but only his secure and glorious Reign unto the accomplishment of his work in the subduing of his Enemies is asserted The only time of Danger is whilest there is Opposition but this saith God I will carry it through unto the end And this sense is embraced by many to secure thereby the Promises that are made unto the Lord Christ of the Perpetuity of his Kingdom So Isa. 9. v. 7. Of the increase of his Government there shall be no end upon the Throne of David and his Kingdom to order it and to establish it with judgement and justice from henceforth even for ever His Kingdom shall not be destroyed but stand for ever Dan. 2.24 it is an everlasting Kingdom Chap. 7.27 Others suppose that this Perpetuity of the Kingdom of Christ is not absolutely exclusive of all Limitation but that these two things only are intimated in those Prophecies and
that all the Angels stood ministring before him as John declares the matter Rev. 5.11 And therefore the Apostle expresly here affirms that they are all ministring spirits cutting off one member of their distinction Neither is there more intended in the ministery of that upper part of the Family of God than is expressed concerning the lower part of it of old Deut. 18.5 God chose the Priests and the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand and to minister in the Name of the Lord. The same persons were both assistentes and ministrantes they stood to minister before the Lord. Now because of this standing and ministring of Angels that is their waiting on God in a readiness to do his Will they may be said in some sense to be the Throne of God from whence he executeth Justice and Judgment for as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 80. v. 1. He that dwelleth between the Cherubims as also Psaâ— 99. v. 1. So the Jews say that the Thrones mentioned Dan. 7. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the higher Princes or Angels as Abarbinel on the place This then is their Office they are all ministring spirits 3. Their Execution of their Office in their actual employment is here also expressed They are ministring spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent out unto a ministery sent out that is they are daily so continually so the word denoting the present time which is always They stand before the presence of God and are continually sent out by him sometimes some sometimes others always those that are sufficient for his work Now as we observed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the whole family service of God which in general is ascribed unto these children and servants of his in the upper part thereof they being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring spirits So here the execution of thâ—ir work is expressed by two words which comprize the whole Ministery of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostleship and labouring Ministery and therein the Harmony is still preserved that is between both parts of the family of God And as in the service of the Church the Ministers thereof do not minister unto men but unto the Lord for and in the behalf of men Acts 13.2 So is it with thâ—se spirits also they are sent out to minister for the good of men but it is the Lord unto whom they minister his Ministers they are not ours Psal. 103. v. 21. though in their ministery belonging unto the same Family with Believers they are their fellow servants As all the servants of a King though otherwise greatly differenced agree in this that they are all servants unto the same Person And these two words express both their Honour that they are immediately sent out from the presence of God they are his Apostles as also their Obedience and diligence they undertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministery to be discharged with Care and due Observance of him by whom they are sent 4. There is expressed the Restriction of their Ministery unto the especial Object of their work and employment it is for them that shall be heirs of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them for their sakes for their good in their behalf who shall inherit salvation Heirs they are at present and hereafter shall inherit or actually obtain salvation by vertue of their Heirship that is elect Believers Yet the Apostle speaketh not of them as Elect nor yet absolutely as Believers but as of Heirs which they obtain by the priviledge of Adoption This gives them Heirship and an interest in the Family of God And the ministery of the superiour part of the Family in behalf of the lower respects them as such that is as Adopted as Children as Heirs as Co-heirs with Christ Rom. 8. v. 16 17. This priviledge I say amongst others innumerable and inexpressible we have by our Adoption that being admitted into the Family of God those blessed Angels whose special ministery respects that Family have us under their constant care It is true that the ministery of Angels is not always absolutely restrained unto the Church or Family of God they are employed also in the government of the world So the Angel that was sent unto Daniel affirms That in the first year of Darius he stood to confirm and strengthen him Dan. 11.1 that is to assist him in the weilding of his new gotten Empire As also chap. 10. v. 13 20 21. he declares how he acted in opposition to the Prince of Persia and stirred up the Prince of Grecia that is how he should do so in the appointed time And so also doubtless are they employed about other Affairs in the world from whence much good redounds unto many who yet belong not unto the Family of God But yet two things we may here observe First That though this Ministery of theirs was not immediately yet it was ultimately for the Church For their sakes were those mighty Empires first raised and afterwards razed to the ground And this is that which they consider in their ministery See Zech. 1.8 9 10 11. And thence it appears that the Prince of the Kingdom of Persia who withstood the Angel was not any Angel of God but the King of Persia himself who laboured to obstruct the work committed unto him Secondly That the Apostle treats in this place of that immediate respect which the ministery of the Angels had unto the Church because in that regard alone he carries on his comparison between them and the Son that only being unto his purpose in hand But it may be objected that this their Ministery will not clearly evince their inferiority and subordination unto Christ seeing he himself also was sent and that for the good of them who shall inherit salvation and is thence called the Apostle of our profession But the differences between him and them in their being sent are so great and manifest that his superiority unto them and preheminence above them is not in the least thereby impeached He was sent by his own voluntary previous choice and condescension they are so in pursuit of the state and condition of their creation He was sent to minister in the form of a servant only for a short season in the days of his flesh they continue to be so from the Beginning to the End of the world He was sent unto that great and mighty work of Mediation which none was worthy to undertake none able to go through withall but himself alone the only begotten Son of God they are sent about the ordinary concernments of the Saints He as the Son they as servants He as the Author of the whole work of the Redemption and Salvation of the Church they as subordinate assistants in the particular promotion of it The general Agreement then of his and their being sent for the good of the Church hath so many and so great differences in the Mannâ—r Causes
person For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels but had it confirmed unto them by the wayes and means of Gods appointment And he doth not say meerly that the Word was taught or preached unto us by them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was confirmed made firm and stedfast being delivered infallibly unto us by the Ministry of the Apostles There was a divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmness certainty and infallibility in the Apostolical Declaration of the Gospel like that which was in the Writings of the Prophets which Peter comparing with Miracles calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more firm stedfast and sure Word And this Infallible certainty of their word was from their Divine Inspiration Sundry Holy and Learned men from this Expression confirmed unto us wherein they say the Writer of this Epistle placeth himself among the number of those who heard not the word from the Lord himself but only from the Apostles conclude that Paul cannot be the Penman thereof who in sundry places denyeth that he received the Gospel by Instruction from men but by immediate Revelation from God Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him I shall briefly shew the invalidity of it And 1. It is certain that this term U S comprizes and casts the whole under the condition of the generality or major part and cannot receive a particular Distribution unto all Individuals For this Epistle being written before the Destruction of the Temple as we have demonstrated it is impossible to apprehend but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh and among them was James himself one of the Apostles as before we have made it probable so that nothing can hence be concâ—â—deâ— to every individual as though none of them might have heard the Lord 〈…〉 The Apostle hath evidently a respect unto the foundation of the Church 〈…〉 at Hierusalem by the preaching of the Apostles immediately after th◠〈…〉 of the Holy Ghost upon them Acts 2.3 4 5. which as he was not hâ—◠〈…〉 â—â—â—ed in so he was to mind it unto them as the beginning of their faith and 〈…〉 3. Paul himself did not hear the Lord Christ teaching Personally on the earth 〈◊〉 he began to reveal the great salvation 4. Nor doth he say that those of whom hâ—â—pâ—â—ks were originally instructed by the Hearers of Christ but only that by them the Word was confirmed unto them and so it was unto Paul himself Gal. 2.1 2. But 5. yet it is apparent that the Apostle useth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing himself among those unto whom he wrote though not personally concerned in every particular spoken a thing so usual with him that there is scarce any of his Epistles wherein sundry instances of it are not to be found See 1 Cor. 10.8 9. 1 Thess. 4.17 The like is done by Peter 1 Epist. 3.4 Having therefore in this place to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession entred his discourse in this Chapter in the same way of expression Therefore ought we as there was no need so there was no place for the change of the persons so as to say you instead of us So that on many accounts there is no ground for this Objection 4. He farther yet describes the Gospel by the Divine Attestation given unto it which also addes to the force of his Argument and Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is of a double composition denoting a concurring testimony of God a testimony given unto or together with the testimony and witness of the Apostles Of what nature this testimony was and wherein it consisted the next words declare by Signs and Wonders Mighty works and Distributions of the Holy Ghost All which agree in the general nature of works supernatural and in the especial end of attesting to the truth of the Gospel being wrought according to the promise of Christ Matth. 16.17 18. by the ministery of the Apostles Acts 2.3 4. and in especial by that of Paul himself Rom. 15.19 2 Cor. 12.12 But as to their especial differences they are here cast under four heads The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs that is miraculous works wrought to signifie the presence of God by his power with them that wrought them for the approbation and confirmation of the Doctrine which they taught The second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies Wonders works beyond the power of Nature above the Energie of natural causes wrought to fill men with wonder and admiration stirring men up unto a diligent attention to the Doctrine accompanied with them for whereas they surprize men by discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present divine power they dispose the mind to an embracing of what is confirmed by them Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty works wherein evidently a mighty power the power of God is exerted in their operation And fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of the Holy Ghost enumerated 1 Cor. 12. Ephes. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts freely bestowed called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or distributions for the reason at large declared by the Apostle 1 Cor. 12.7 8 9 10 11. All which are intimated in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is indifferent whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it to the will of God or of the Holy Ghost himself his own will which the Apostle guides unto 1 Cor. 12.11 As we said before all these agree in the same general nature and kind of miraculous operations the variety of expressions whereby they are set forth relating only unto some different respects of them taken from their especial end and effects The same works were in different respects Signs Wonders Mighty works and Gifts of the Holy Ghost But being effectual unto several ends they received these various denominations In these works consisted the divine attestation of the Doctrine of the Apostles God in and by them giving testimony from heaven by the ministration of his Almighty Power unto the things which were taught and his approbation of the Persons that taught them in their work And this was of especial consideration in dealing with the Hebrews For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies they made great enquiry after signs for the confirmation of the Gospel 1 Cor. 1.22 which though our Lord Jesus Christ neither in his own Person nor by his Apostles would grant unto them in their time and manner to satisfie their wicked and carnal curiosity yet in his own way and season he gave them forth for their conviction or to leave them
condescention unto us As First His Greatness His Greatness is unsearchable saith the Psalmist Psal. 145.3 That is it is Infinite The Immensity of his nature is his Greatness The Heaven of Heavens saith Solomon cannot contain him 1 Kings 8.27 The Infiniteness and Ubiquity of his Essence is beyond all that the Understanding and Imagination of man can reach unto If men would set themselves to think and imagine a Greatness they can reach no higher than Heavens above Heavens and that as far as they can fancy but this expresseth not Immensity Those Heavens of Heavens cannot contain him Our Thoughts of Greatness are apt to consist in adding one thing unto another until that which we think on be extended unto the utmost of our Imagination But this hath no Relation unto the Immensity of God which is not his filling of all imaginary Place or Space but an Infinite Existence in an Infinite Being so that as he is present with indistant from the whole Creation for saith he Do not I fill Heaven and Earth Jer. 23.24 So is he no less present where there is no part of the Creation And if he should produce thousands of Worlds which he can do by his Power he would be no less present in them all indistant from every thing in them than he is in and unto this which he hath already created And this not by the extending of his Essence and Greatness but by the infiniteness of his Being Neither are there Parts in this Immensity for that which hath Parts cannot be Infinite or Immense Somewhat of God is not present in Heaven and somewhat in earth but God is wholly present in his whole Being every where This leaves no place for the imagination of men but calls us for pure Acts of Understanding and Faith to assent unto it And thus far Reason will go that it will assent unto the truth of that which it cannot comprehend because it is convinced that it cannot be otherwise What remains it leaves to Faith and Reverential Adoration Reason having by the help of Divine Revelation lead the mind and soul thus far that God is immense not only present unto the whole Creation but existing in his infinite being where no creature is and that in his whole Essence equally there it gives them up to Admiration Reverence Adoration and the Improvement by faith of this Excellency of God where ever they are so doth the Psalmist Psal. 139.7 8 9 10 11. Thoughts of Gods Omnipresence are of singular use to the soul in every condition And who can sufficiently admire this Excellency of the Nature of God How astonishable is this his Greatness How are all the Nations of the world as the drop of a bucket as the dust of the ballance as Vanity as Nothing before him What is a little dust to an Immensity of Being To that whose Greatness we cannot measure whose Nature we cannot comprehend whose Glory we can only stand afar off and adore What is a poor worm unto him who is every where and who is every where filled with his own Excellencies and Blessedness The issue of all our thoughts on this Property of Gods Nature is Admiration and holy Astonishment And whence is it that he should take thought of us or set his heart upon us And this Greatness of God doth he set forth by shewing what a mean thing the whole Creation which we behold is unto him Who hath measured the Waters in the hollow of his hand and meted out the Heavens with a span and comprehended the dust of the Earth in a measure and weighed the Mountains in scales and the Hills in a ballance Behold the Nations are as a drop of a bucket and are counted as the small dust of the ballance behold he taketh up the Isles as a very little thing all Nations before him are as nothing and they are counted unto him less than nothing and vanity Isa. 40.12 15 17. Secondly His Infinite Self-sufficiency doth manifest it self in his works for all these things are the absolute product of his Power and Wisdom and Goodness From the infinite stores and Treasures of them did he bring them all forth They had no previous matter whereof they were made no Reason cause or end was there why they should be made but only what was in himself and from himself Rom. 11.36 Rev. 4.11 Now this could not have been without an Infinite Self-sufficiency in himself from whence it is that all things begin and end in him And had he not been every way self-sufficient before the Existence of all other things out of nothing nothing could have been produced And this ariseth from his Fulness of Being which he declareth by his names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denote his self-Being his self-existence his self-sufficiency All the Propertyes of his Nature being infinite have that which satisfies them and fills them His Vnderstanding is infinite And as nothing could comprehend the Infinite Nature of God but an Infinite Understanding God could not know himself if his Understanding were not infinite so nothing could satisfie an Infinite Understanding but an Infinite Object the Understanding of God could not be blessed and in rest if the Object of it the Nature of God were not infinite God by his Understanding knows the extent of his Infinite Power and so knows not only what he hath wrought by his Power but also what ever he can so do And this suitableness of the Properties of God one to another as it makes them because infinite not really to differ from one another or from his Nature it self so it gives them all Rest Blessedness Satisfaction and self-sufficiency As to continue in our former instance the Blessedness of the Vnderstanding of God consists in its Comprehension of the whole Nature of God nor is it capable of more because it can comprehend no more Hence is God Alsufficient and eternally blessed in the contemplation and enjoyment of his own Excellencies For Self-sufficiency is the fountain of Blessedness Where any thing is wanting there is no absolute Blessedness And hence is the Blessedness of God absolute eternal and essential unto him because it hath its rise and spring absolutely in himself his own fulness of Being his own sufficiency unto and for himself All the Blessedness of the creatures that we shall or may ever attain unto is but dependent derivative and communicated because though nothing shall be wanting unto us yet the spring of our supplies shall never be in our selves but in God His Blessedness is absolute because it is from himself and in himself in his Being every way self-sufficient This it is to be absolutely blessed Hence God made not these things because he had need of them for if he had had need of them he could not have made them or that they should add any thing unto him for that is not infinite unto which any thing can be added nor that he might settle
to help assist or relieve can in any sense be applied unto the Angels that must be intended if any For the word must denote either any help assistance or relief in general or that especial help and assistance which is given by Christ in the work of Reconciliation and Redemption If the first be intended I much question the truth of the assertion seeing the Angels owe their establishment in grace unto Christ and their advancement in glory Ephes. 1.10 If it be to be taken in the latter sense as is pretended then the nature of the discrete Axiom here used by the Apostle requires that there be the same need of the help intimated in both the disparates which is denied as unto the one and affirmed as unto the other But now the Angels that is the good Angels had no need of the help of Redemption and Reconciliation unto God or of being freed from death or the fear of it which they were never obnoxious unto And what remains for the clearing of the mind of the Apostle will appear yet farther in the ensuing Observations from the words I. The Lord Jesus Christ is truly God and Man in one Person and this is fully manifested in these words For first there is supposed in them his prae-existence in another Nature than that which he is said here to assume He was before he subsisted before or he could not have taken on him what he had not This was his Divine Nature as the like is intimated where he is said to be made flesh Joh. 1.14 to be made of a woman Gal. 4.4 to be manifested in the flesh 1 Tim. 3.16 to take on him the form of a servant Phil. 2.8 9. as here he took the seed of Abraham he was before he did so that is the Son the Word of God the Son of God as in the places mentioned eternally prae-existing unto this his Incarnation For the subject of this Proposition he took on him c. denotes a person prae-existing unto the act of taking here ascribed unto him which was no other than the Son of God 2. He assumed he took to himself another nature of the seed of Abraham according unto the promise so continuing what he was he became what he was not For 3. He took this to be his own nature he so took it as himself to become truly the seed of Abraham to whom and concerning whom the promise was given Gal. 3.16 and was himself made of the seed of David according to the flesh Rom. 1.3 and as concerning the flesh came of the fathers Rom. 9.5 and so was the Son of David the Son of Abraham Matth. 1.1 And this could no otherwise be done but 4. by taking that Nature into Personal Subsistence with himself in the Hypostasis of the Son of God the nature he assumed could no otherwise become his For if he had by any ways or means taken the person of a man to be united unto him in the strictest union that two persons are capable of a Divine and an Humane the nature had still been the nature of that other person and not his own But he took it to be his own nature which it could no ways be but by personal union causing it to subsist in his own person And he is therefore a true and perfect Man for no more is required to make a complete and perfect man but the entire nature of man subsisting And this is in Christ as a man the Humane nature having a subsistence communicated unto it by the Son of God And therefore 6. This is done without a multiplication of persons in him For the Humane Nature can have no personality of its own because it was taken to be the nature of another person who was prae-existent unto it and by assuming of it prevented its proper personality Neither 7. did hence any mixture or confusion of natures ensue or of the essential properties of them for he took the seed of Abraham to be his Humane Nature which if mixed with the Divine it could not be And this he hath done 8. inseparably and for ever Which things are handled at large else-where II. The Redemption of Mankind by the taking of our nature was a work of meer Sovereign grace He took the seed of Abraham he took not the nature of Angels And for what cause or reason Can any be assigned but the Sovereign Grace Pleasure and Love of God nor doth the Scripture any where assign any other And this will the better appear if we consider First That for a sinning nature to be saved it was indispensibly necessary that it should be assumed The nature of Angels being not taken those that sinned in that nature must perish for ever and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned seem not to have considered aright the nature of sin and the Justice of God Had any other way been possible why doth the perishing of Angels so inevitably follow the non-assumption of their nature This way alone then could it be wrought Secondly That we were carrying away all humane nature into endless destruction for so it is intimated whence Christs assumption of it is expressed by his putting forth his hand and taking hold of it to stop it in its course of apostasie and ruine Of Angels only some individual persons fell from God but our whole nature in every one to whom it was communicated from and by Adam was running head-long to destruction In it self there could be no relief nor any thing to commend it unto God Here Sovereign Grace interposeth The love of God to mankind Tit. 3.4 As to the Angels he spared them not 2 Pet. 2.4 He spared not them and spared not his Son for us Rom. 8.32 And if we consider rightly what the Scripture informs us of the number and dignity of the Angels that sinned of their nature and ability to accomplish the will of God and compare therewith our own vileness and low condition we may have matter of eternal admiration suggested unto us And there was infinite Wisdom as well as Sovereign Grace in this dispensation sundry branches whereof the Apostle afterwards holds out unto us Verse XVII XVIII HAving declared the general Reasons why the Son or Messiah was for a little while to be made lower than the Angels in his Incarnation and sufferings and shewed the ends thereof the Apostle proceeds to declare other especial ends of this divine Dispensation and therein makes way unto what he had to instruct the Hebrews in about the Priestly Office of Christ which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about and to inform them in Verse 17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. unde debuit whence he ought So Beza Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause or wherefore it was just meet or equal Others