throughout the world bring thereby implanted into the Covenant made with him should become his spiritual children Answerable unto this twofold end of the separation of Abraham there was a double § 4 seed allotted unto him A seed according to the flesh separated to the bringing forth of the Messiah according unto the flesh and a seed according to the Promise that is such as by faith should have interest in the Promise or all the Elect of God Not that these two seeds were alwayes subjectively divers so that the seed separated to the bringing forth of the Messiah in the flesh should neither in whole or in part be also the seed according to the promise or on the contrary that the seed according to the promise should none of it be his seed after the flesh Our Apostle declares the contrary in the instances of Isaac and Jacob with the remnant of Israel that shall be saved Romans Chap. 9 10 11. But sometimes the same seed came under divers considerations being the seed of Abraham both according to the flesh and according to the Promise and sometimes the seed it self was divers those according to the flesh being not of the Promise and so on the contrary Thus Isaac and Jacob were the seed of Abraham according unto the flesh separated unto the bringing forth of the Messiah after the flesh because they were his carnal Posterity and they were also of the seed of the Promise because by their own personal faith they were interested in the Covenant of Abraham their Father Multitudes afterwards were of the carnal seed of Abraham and of the number of the people separated to bring forth the Messiah in the flesh and yet were not of the seed according to the Promise nor interested in the spiritual blessings of the Covenant because they did not personally believe as our Apostle declares Chap. 4. of this Epistle And many afterwards who were not of the carnal seed of Abraham nor interested in the priviledge of bringing forth the Messiah in the flesh were yet designed to be made his spiritual seed by faith that in them he might become heir of the world and all Nations of the Earth be blessed in him Now it is evident that it is the second Priviledge and spiritual seed wherein the Church to whom the Promises are made is founded and whereof it doth consist namely in them who by Faith are interested in the Covenant of Abraham whether they be of the carnal seed or no. § 5 And herein lay the great mistake of the Jews of old wherein they are followed by their Posterity unto this day They thought no more was needfull to interest them in the Covenant of Abraham but that they were his seed according to the flesh And they constantly pleaded the latter Priviledge as the ground and Reason of the former It is true they were the children of Abraham according to the flesh but on that account they can have no other Priviledge than Abraham had in the flesh himself And this was as we have shewed that he should be set apart as a speciall channel through whose loins God would derive the promised seed into the world In like manner were they separated to be a peculiar People as his Posterity from amongst whom he should be so brought forth That this Separation and Priviledge were to cease when the end of it was accomplished and the Messiah exhibited the very nature of the thing declares For to what purpose should it be continued when that was fully effected whereunto it was designed But they would extend this Priviledge and mix it with the other contending that because they were the children of Abraham according to the flesh the whole Blessing and Covenant of Abraham belonged unto them But as our Saviour proved that in the latter sense they were not the children of Abraham because they did not the works of Abraham so as our Apostle plainly demonstrates Rom. 4.9.10.11 Chapters Gal. 3.4 Chap. that those of them who had not the faith of Abraham had no interest in his Blessings and Covenant Seeing therefore that their other Priviledge was come to an end with all the carnal Ordinances that attended it by the actual coming of the Messiah whereunto they were subservient if they did not by faith in the promised seed attain an interest in this of the Spiritual Blessing it is evident that they could on no account be considered as actuall sharers in the Covenant of God § 6 We have seen then that Abraham on the account of his faith and not of his separation according to the flesh was the Father of all that believe and Heir of the world And in the Covenant made with him as to that which concerns not the bringing forth of the promised seed according to the flesh but as unto faith therein and in the work of Redemption to be performed thereby lyes the foundation of the Church in all Ages Wheresoever this Covenant is and with whomsoever it is established with them is the Church unto whom all the Promises and Priviledges of the Church do belong Hence it was that at the coming of the Messiah there was not one Church taken away and another set up in the room thereof but the Church continued the same in those that were the children of Abraham according to the faith The Christian Church is not another Church but the very same that was before the coming of Christ having the same faith with it and interested in the same Covenant It is true the former carnal Priviledge of Abraham and his Posterity expiring on the grounds before mentioned the Ordinances of Worship which were suited thereunto did necessarily cease also And this cast the Jews into great perplexities and proved the last tryall that God made of them For whereas both these namely the carnal and spiritual Priviledges of Abrahams Covenant had been carried on together in a mixed way for many Generations coming now to be separated and a triall to be made Mal. 3. who of the Jews had interest in both who in one only those who had only the carnal Priviledge of being Children of Abraham according to the flesh contended for a share on that single account in the other also that is in all the Promises annexed unto the Covenant But the foundation of their Plea was taken away and the Church unto which the Promises belong remained with them that were heirs of Abrahams faith only § 7 It remains then that the Church founded in the Covenant and unto which all the Promises did and do belong abode at the coming of Christ and doth abide ever since in and among those who are the children of Abraham by Faith The Old Church was not taken away and a new one set up but the same Church was continued only in those who by Faith inherited the Promises Great alterations indeed were then made in the outward state and condition of the Church As 1 The carnall Priviledge of the Jews in their
separation to bring forth the Messiah then failed and therewith their claim on that account to be the children of Abraham 2. The Ordinances of Worship suited unto that Priviledge expired and came to an end 3. New Ordinances of Worship were appointed suited unto the New Light and grace granted then unto the Church 4. The Gentiles came in to the faith of Abraham together with the Jews to be fellow-heirs with them in his blessing But none of these nor all of them together made any such Alteration in the Church but that it was still one and the same The Olive Tree was the same only some branches were broken of and others planted in the Jews fell and the Gentiles came in their room And this must and doth determine the difference between the Jews and Christians § 8 about the Promises of the Old Testament They are all made unto the Church No individual Person hath any interest in them but by vertue of his Membership therewith This Church is and alwayes was one and the same With whomsoever it remains the Promises are theirs and that not by Application or Analogie but directly and properly They belong as immediately at this day either to the Jews or Christians as they did of old to any The Question is with whom is this Church founded on the promised seed in the Covenant This is Sion Jerusalem Israel Jacob the Temple of God The Jews plead that it is with them because they are the children of Abraham according to the flesh Christians tell them that their Priviledge on this account was of another nature and ended with the coming of the Messiah That the Church unto whom all the Promises belong are only those who are Heirs of Abrahams faith believing as he did and thereby interested in his Covenant Not as though the Promise made to Abraham were of none effect for as it was made good unto his carnal seed in the exhibition of the Messiah so the spiritual Priviledges of it belonged only unto those of the Jews and Gentiles in whom God had graciously purposed to effect the faith of Abraham Thus was and is the Church whereunto all the Promises belong still one and the same namely Abrahams children according to the faith and among those Promises this is one that God will be a God unto them and their seed for ever Exercitatio VII Of the Judaicall distribution of the Old Testament the Originall and Nature of their Orall Law and Traditions the whole disproved Agreement of the Jews and Papists about Traditions instanced in sundry particulars THE Apostle dealing with the Hebrews about the Revelation of the Will of § 1 God made unto their Fathers assigns it in generall unto his speaking unto them in the Prophets v. 1. This speaking unto them the present Jews affirm to consist of two Parts 1. That which Moses and the following Prophets was commanded to write for the publick use of the Church 2. What being delivered only by word of Mouth unto Moses and continued by Orall Tradition untill after the last destruction of the Temple was afterwards committed unto writing And because those who would read our Exposition of this Epistle or the Epistle it self with profit had need of some insight into the Opinions and Traditions of the Jews about these things I shall for the sake of them that want either Skill or Leisure to search after them elsewhere give a brief account of their faith concerning the two Heads of Revelation mentioned and therein discover both the Principle Means and Nature of their present Apostacy and Infidelity The Scripture of the Old Testament they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divide it into three § 2 parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings by Divine Inspiration which are usually called the Hagiographa or Holy Writings And this distribution of the Books of the Old Testament is in general intimated by our Saviour Luke 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things written in the Law the Prophets and the Psalms under which last head all the Poetical Books of the Scripture are contained Thus Rabbi Bechai in Cad Hackemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law so sometimes they call the whole Volume is divided into three parts the Law the Prophets and the Holy Writings All comprized generally under the Name of the Law for so they say in Midrash Tehillim Psalm 78. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are the Law and the Prophets are the Law that is the whole Scripture This distribution so far as it is intimated in the words of our Saviour doth evidently arise from the Nature and Subject Matter of the Books themselves And this was the received division of the Books of the Old Testament whilest the Judaical Church stood and Continued But the Postalmudicall Doctors overlooking or neglecting the true Reason of this Distribution have fancied others taken from the different manners and degrees of Revelation by which they were given out unto the Church Amongst these they make the Revelation to Moses the most excellent and are very vain in coining the Priviledges and Preeminences it had above all others which are elsewhere examined In the next degree they place those which proceeded from the Spirit of Prophesie which they distinguish from the Inspiration of the Holy Ghost Yea in the eleven degrees of Divine Revelation assigned by Maimonides Mor. Nebu par 2. That by Inspiration is cast into the last and lowest place But this distinction is groundless and meerly fancied out of the various wayes that God was pleased to use in representing things to the minds of the Prophets when it was in them all the Inspiration of the Holy Ghost alone that enabled them infallibly to declare the mind of God unto the Church 2 Pet. 1.21 Now the Books thus given by the Spirit of Prophesie they make of two sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets which are all the Historical Books of the Old Testament written before the Captivity as Joshua Judges Samuel Kings Ruth only excepted 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are all the Prophetical Books peculiarly so called Daniel only excepted that is Isaiah Jeremiah Ezekiel and the twelve Minor Prophets Of the last sort or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim Books written by the inspiration of the Holy Ghost are the Poetical Books of the Scripture Psalms Job Proverbs Canticles Lamentations with Ecclesiastes whereunto they add Ruth Daniel and the Historical Books written after the Captivity as the Chronicles Ezra and Nehemiah which make up the Canon of the Old Testament why sundry of these Books should be cast into the last sort as the Story of Ruth and the Prophesie of Daniel they can give no tolerable account The other Books also written after the Captivity are plainly of the same nature with those which they call the former Prophets And for that of Daniel it contains in it
only infallible Interpreter of the meaning of such Prophetical Predictions what ever precedes that is but conjecture Wherefore § 34 Secondly Some interpret all these Promises and Prophesies Spiritually without the least respect unto those outward terrene things which are made use of in figurative Expressions only to shaddow out those spiritual heavenly and eternal things which are intended in them And indeed this way of Interpretation which Calvin follows in all his Commentaries is attended with great probability of Truth For the main Ends and work for which the Messiah was promised being as we have proved Spiritual and eternall and whereas it is evident that many promises of things relating unto him and the condition of them that believe in him are Allegorically expressed it being the constant way of the Old Testament to shaddow out spiritual and heavenly things by things earthly and carnall this way of interpreting the Promises seems to have great countenance given unto it both from the nature of the things themselves and the constant tenour of the Prophetical Style According unto this Rule of Interpretation all that is foretold in the Psalms and Prophets of the Deliverance Rest Peace Glory Rule and Dominion of the Church of the subjection and subserviency of Nations Kingdoms Rulers Kings and Queens thereunto intends only either the Kingdom of Grace consisting in Faith Love Holiness Righteousness and Peace in the Holy Ghost with that spirituall Beauty and Glory which is in the Worship of the Gospel or the Kingdom of Heaven its self where lyes our Happiness and Reward And indeed this Interpretation of the Promises as in respect of many of them it is evidently certain true and proper they being so expounded in the Gospel it self so in respect of them all it is safe and satisfactory to the souls of Believers For they who are really made partakers of the spiritual good things of the Messiah and are subjects of his spiritual Kingdom do find and acknowledge that Liberty Rest Peace and Glory those durable Riches therein as they are abundantly content withall what ever their outward condition in this World may be And unto this Exposition as to the main and prime intendment of the Promises the whole Doctrine of the Gospell gives countenance § 35 Thirdly Some acknowledging the Kingdom of the Messiah to be Heavenly and Spiritual and the Promises generally to intend spiritual and heavenly Glory and Riches that is Grace and Peace in Christ Jesus do yet suppose moreover that there is in many of them an intimation given of a blessed quiet peaceable flourishing estate of the Church through the power of the Messiah to be in this world But this they do with these limitations 1. That these Promises were not made unto the Jews as they were the seed of Abraham according unto the flesh primarily and absolutely but unto the Church that is the children of Abraham according unto the Promise Heirs of his Faith and Blessing That is they are made unto all them who receive and believe in the promised Messiah Jews and Gentiles with whom as we have proved the Priviledge of the Church and interest in the Promises was to remain 2. That the Accomplishment of these Promises is reserved unto an appointed time when God shall have accomplished his work of severity on the Apostate Jews and of Tryal and Patience towards the called Gentiles 3. That upon the coming of that season the Lord will by one means or other take off the Veyl from the eyes of the Remnant of the Jews and turn them from ungodliness unto the Grace of the Messiah after which the Jews and Gentiles being made one Fold under the great Shepheard of our souls shall enjoy Rest and Peace in this world This they think to be intimated in many of the Promises of the Old Testament which are brought over unto the use of the Church as yet unaccomplished in the Book of the Revelation And herein lyes all the Glory which the Jews can or may expect and that only on such terms as yet they will not admit of But these things must all of them be spoken unto at large when we come to answer the Objections which they take from them unto our Faith in Jesus Christ. That which above all things manifests the Folly and Irreligion of the imagination § 36 of the Jews about the Person and Work of the Messiah is the Event The true Messiah is long since come hath accomplished the work assigned unto him made known the nature of the first and consequent Promises with the Salvation that he was to effect no way answering the expectation of the Jews but only in his Genealogie according unto the flesh And this is that which is the second Supposition on which all the Discourses and Reasonings of the Apostle in his Epistle to the Hebrews is founded and which being absolutely destructive of the Judaical Infidelity shall be fully confirmed in our ensuing Dissertations Exercitatio XII Second Principle supposed by the Apostle Paul in his Discourses with the Hebrews The Promised Messiah was then come and had done his Work The first Promise recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promise with the limitation of time for his coming necessary First determination hereof made by Jacob Gen. 49. The Promise confined to Judah afterwards to David no more restrained Jews self-contradicting exceptions to the words of Jacob's Prophesie Interpretation of Jarchi Of Aben Ezra examined Who meant by Judah The Tribe Not his Person proved Scepter and Scribe how continued in Judah The same Polity under various Forms of Government How long they continued Did not depart on the Conquest of Pompey Nor Reign of Herod Continuance of the Sanhedrim The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Place and Court of Judges Jews Etymologie of the Word Institution of that Court Numb 11.16 The order of the Court. Place of their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 19.13 Qualifications of the Persons Who excluded Their Power Punishments inflicted by them The lesser Courts Mistake of Hilary Shilo who and what the word signifies Judaical Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuted Argument from the words Rule granted unto Judah Proved by the Context Consent of Targums Judaical Evasions removed Rise and signification of the word Shilo Messiah intended thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened and vindicated Consent of Targums Talmuds and most Learned Rabbins Scepter long since departed Story of Benjamin Tudelensis examined Messiah long since come § 1 THE second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them and which he layes as the foundation of all his Arguments is that the Messiah whom we have proved to have been promised from the foundation of the world was actually come and had finished the work appointed for him then when he wrote that Epistle This the Jews pertinaciously deny unto this very day and this denyall is the center
evident but also by all acknowledged who are able to judge of them Want of Catholick Tradition in all Ages of the Church from the first giving forth of § 39 any Writing testifying unto its Divine Original is another impeachment of its pretence unto Canonical Authority And this Argument ariseth fatally against the Apochryphal Books before mentioned Some of them are expresly excluded from the Canon by many of the antient Churches nor are any of them competently testified unto The Suffrage of this kind given unto our Epistle we have mentioned before The Doubts and Scruples of some about it have likewise been acknowledged That they are of no weight to be laid in the ballance against the Testimony given unto it might easily be demonstrated But because they were levied all of them principally against its Author and but by consequence against its Authority I shall consider them in a Disquisition about him wherein we shall give a further confirmation of the Divine Original of the Epistle by proving it undenyably to be Written by the Apostle St. Paul that eminent Penman of the Holy Ghost Thus clear stands the Canonical Authority of this Epistle It is destitute of no evidence § 40 needful for the manifestation of it nor is it obnoxious unto any just exception against its claim of that priviledge And hence it is come to pass that what ever have been the fears doubts and scruples of some the rash temerarious Objections Conjectures and Censures of others the Care and Providence of God over it as a parcel of his most holy Word working with the prevailing evidence of its Original implanted in it and its Spiritual Efficacy unto all the ends of holy Scripture hath obtained an absolute Conquest over the hearts and minds of all that believe and setled it in a full possession of Canonical Authority in all the Churches of Christ throughout the world Exercitatio II. Of the Penman of the Epistle to the Hebrews Knowledge of the Penman of any part of Scripture not necessary Some of them utterly concealed The Word of God gives Authority unto them that deliver it not the contrary Prophets in things wherein they are not actually inspired subject to mistake St. Paul the Writer of this Epistle The haesitation of Origen Heads of Evidence Vncertainty of them who assign any other Author St. Luke not the Writer of it Nor Barnabas The Epistle under his name Counterfeit His Writing of this Epistle by sundry Reasons disproved Not Apollos Nor Clemens Nor Tertullian Objections against St. Pauls being the Penman Dissimilitude of Style Admitted by the Antients Answer of Origen rejected Of Clemens Hierom c. rejected likewise St. Paul in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Eloquence and Skill Causes of the difference in Style between this and other Epistles Coincidence of Expressions in it and them The Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer of Hierom Rejected Of Theodoret. Of Chrysostome Prejudice of the Jews against St. Paul Not the Cause of the Forbeâ—rance of his Name The true Reason thereof The Hebrews Church State not Changed Faith Evangelical educed from Old Testament Principles and Testimonies Thâ—se pressed on the Hebrews not meer Apostolical Authority Haesitation of the Latin Church about this Epistle answered Other Exceptions from the Epistle it self removed Arguments to prove St. Paul to be the Writer of it Testimony of St. Peter 2 Epist. 3. v. 15 16. Considerations upon that Testimony The second Epistle of St. Peter Written to the same Persons with the First The First Written unto the Hebrews in their Dispersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what S. Paul wrote an Epistle unto the same Persons to whom St. Peter wrote That this Epistle Not that to the Galathians Not one lost The Long-suffering of God how declared to be salvation in this Epistle The Wisdom ascribed unto St. Paul in the Writing of this Epistle wherein it appears The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Weight of this Testimony The suitableness of this Epistle unto those of the same Author Who competent Judges hereof What required thereunto Testimony of the first Churches or Catholick Tradition Evidences from this Epistle its self The general Argument and Scope Method Way of Arguing All the same with St. Pauls other Epistles Skill in Judaical Learning Traditions and Customs Proper to St. Paul His Bonds and Sufferings His Companion Timothy His Sign and Token subscribed SECOND DISSERTATION § 1 THE Divine Authority of the Epistle being vindicated it is of no great Moment to enquire scrupulously after its Penman Writings that proceed from Divine Inspiration receive no addition of Authority from the Reputation or Esteem of them by whom they were written And this the Holy Ghost hath sufficiently manifested by shutting up the Names of many of them from the knowledge of the Church in all Ages The Close of the Pentateuch hath an uncertain Pen-man unless we shall suppose with some of the Jews that it was written by Moses after his Death Divers of the Psalms have their Penmen concealed as also have the whole Books of Joshua Judges Samuel Kings Ruth Esther Job and the Chronicles are but guessed at Had any prejudice unto their Authority ensued this had not been For those whose Authors are known they were not esteemed to be given by Prophesie because they were Prophets but they were known to be Prophets by the Word which they delivered For if the Word Delivered or Written by any of the Prophets was to be esteemed Sacred or Divine because delivered or Written by such Persons as were known to be Prophets then it must be because they were some other way known so to be and Divinely Inspired as by Working of Miracles or that they were in their dayes received and testified unto as such by the Church But neither of these can be asserted For as it is not known that any one Penman of the Old Testament Moses only excepted ever wrought any miracles so it is certain that the most and chiefest of them as the Prophets were rejected and condemned by the Church of the dayes wherein they lived The only way therefore whereby they were proved to be Prophets was by the Word it self which they delivered and wrote and thereon depended the Evidence and Certainty of their being Divinely inspired See Amos 7.14 15 16. Jer. 23.25 26 27 28 29 30 31. And setting aside that actual Inspiration by the Holy Ghost which they had for the Declaration and Writing of that Word of God which came unto them in particular and the Prophets themselves were subject to mistakes So was Samuel when he thought Eliab should have been the Lords Annointed 1 Sam. 16.6 and Nathan when he approved the purpose of David to build the Temple 1 Chron. 17.2 and the great Elijah when he supposed none left in Israel that worshipped God aright but himself 1 Kings 19.14 18. It was then as we said the Word of Prophesie that gave the Writers of it the Reputation and
indignation against their obstinacy for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them unto Hezekiah whom they would fix this Prophesie upon and on the occasion given us by the Targum I shall take a little view of their sentiments on this place of the Prophet That of old they esteemed a Prophesie of the Messiah not only the Targum as we have seen but the Talmud also doth acknowledge Besides also they manifest the same conviction in their futilous Traditions In Tractat. Saned Distino Cholech They have a Tradition that God thought to have made Hezekiah to be the Messiah and Senacherib to have been Gog and Magog but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Property of Judgement interposed and asked why David rather was not made the Messiah who had made so many Songs to the praise of God And Rabbi Hillel as we shall see afterwards contended that Israel was not any more to look for a Messiah seeing they enjoyed him in Hezekiah Now these vain Traditions arose meerly from the concessions of their old Masters granting the Messiah to be here spoken of and the craft of their later ones wresting the words unto Hezekiah so casting them into confusion that they knew not what to say nor believe But let us see how they acquit themselves at last in this matter Four things are here promised concerning this Child or Son that should be given § 33 unto the Church 1. That the Government should be on his shoulder 2. That his name should be callâ—d Wonderful Counsellor the mighty God the Everlasting Father the Prince of Peace 3. That of the increase of his Government there should be no end 4. That he should sit on the Throne of David to order it for ever And we may see how well they accommodate these things unto Hezekiah their endeavours being evidently against the Faith of the antient Church the Traditions of their Fathers and it may be doubted their own light and conviction First The Government shall be on his shoulder saith Sol. Jarchi Because the Rule and yoke of God shall be upon him in the study of the Law This pleaseth not Kimchi as it is indeed ridiculous and therefore he observeth that mention is not made of the Shoulder but with reference unto Burden and weight whence he gives this interpretation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Ahaz served the King of Assyria and his burden was on his shoulder he sayes of this Child he shall not be a servant with his shoulder but the Government shall be on him And this it seems is all that is here promised and this is all the concernment of the Church in this Promise Hezekiah shall not serve the King of Assyria Neither is it true that Ahaz served the King of Assyria under tribute and it may seem rather that Hezekiah did so for a season seeing it is expresly said that he rebelled against him and served him no more 2 Chron. 18. v. 7. Yea plainly he did so and paid him by way of tribute three hundred Talents of Silver and thirty talents of Gold 2 Kings 18. v. 14. So He. Aben Ezra passeth over this expression without taking notice of it Secondly As to the name ascribed unto him they are for the most part agreed and § 34 unless that one evasion which they have fixed on will relieve them they are utterly silent Now this is as was before declared that the words are to be read The Wonderfull Counsellor the mighty God the Everlasting Father shall call his Name the Prince of Peace so that the Prince of Peace only is the name of the promised Child all the rest are the Name of God But 1. If words may be so transposed and shufled together as they are to produce this sense there will nothing be left certain in the Scripture nor can they give any one instance of such a disposal of words as they fancy in this place 2. The very reading of the words rejects this Gloss He shall call his Name Wonderfull 3. It is the name of the Child and not of God that gives him which is expressed for the comfort of the Church 4. What tolerable Reason can be given for such an accumulation of Names unto God in this place 5. There is nothing in the lâ—ast not any distinctive accent to separate between the Prince of Peace and the expressions foregoing but the same Person is intended by them all so that it was not Hezekiah but the mighty God himself who in the Person of the Son was to be incarnate that is here spoken of Besides on what account should Hezekiah so eminently be called The Prince of Peace § 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prince is never used in the Scripture with reference unto any thing but he that is so called hath chief Power and Authority over that whereof he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Chief or Captain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the General or Chief Commander of the Army under whose Command and at whose disposal it is By the Greeks it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calls our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.15 the Prince of Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. v. 10. The Prince or Captain of Salvation Nor is the word once in the Old Testament applied unto any one but he that had Power and Authority over that which he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of to give grant or dispose of it as he thought meet And in what sense then can Hezekiah be called the Prince of Peace Had he the Power of Peace of any sort in his hand Was he the Lord of it Was it at his disposal The most of his reign he spent in War first with his Neighbours the Philistins 2 Kings 18. v. 8. And afterwards with the King of Assyria who took all the Cities of Juda one or two only excepted 2 Kings 18. v. 13. And in what sense shall he be called the Prince of Peace The Rabbins after their wonted manner to fetch any thing out of a word whether it be ought to their Purpose or no answer that it was because of that saying Isa. 39. v. 8. For there shall be Peace and Truth in my dayes But this being spoken with respect unto the very latter part of his Raign and that only with reference unto the Babylonian Captivity which was afterwards to ensue is a sorry foundation to entitle him unto this illustrious Name the Captain Prince or Lord of Peace which bespeaks one that had all Peace and that in the Scripture Language is all that is Good or prosperous both temporal and spiritual in reference unto God and man in his power and disposal And yet this is the utmost that any of them pretend to give countenance unto this Appellation § 36 Abarbinel who heaps together
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste 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 Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâ—m primum caeâ—â—rùm quis ille esset verè intelligere non pyâ—uerâ—â—t Neque â—nim ab alâ—is percipiebunt nâ—que prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ— that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
Divine Wisdom and Grace From this fountain they all proceed and the living waters of it run through them all The Times the Seasons the Authors the Instruments the manner of their Delivery were all ordered by the manifold Wisdom of God which especially appears in the dispensation of the Gospel Ephes. 3.9 10. The Apostle placeth not the Wisdom of God only in the Mystery of the Gospel but also in the season of its promulgation It was hid saith he in God v. 9. that is in the purpose of God v. 10 11. From the Ages past but now is made manifest and herein doth the manifold Wisdom of God appear Were we able to look into the depth of any circumstance that concerns the Institutions of God we should see it full of Wisdom and Grace and the neglect of a due consideration thereof hath God sometime severely revenged Lev. 10.1 2. Thirdly There is in them all a Gracious Condescension unto our weakness God knows that we stand in need of an especial remark to be set on every one of them Such is our weakness our slowness to believe that we have need that the Word should be unto us line upon line and precept upon precept here a little and there a little As God told Moses Exod. 4.8 That if the children of Israel would not believe on the first sign they would on the second So it is with us one consideration of the Law or the Gospel oftentimes proves ineffectual when another over-powres the heart unto obedience And therefore hath God thus graciously condescended unto our weakness in proposing unto us the several considerations mentioned of his Law and Gospel that by some of them we may be laid hold upon and bowed unto his mind and will in them Accordingly Fourthly They have had their various Influences and Successes on the souls of men Some have been wrought upon by one consideration some by another In some the Holiness of the Law in others the manner of its Administration have been effectual Some have fixed their hearts principally on the Grace of the Gospel some on the Person of its Author And the same persons at several times have had help and assistance from these several considerations of the one and the other So that in these things God doth nothing in vain nothing is in vain towards believers Infinite Wisdom is in all and infinite Glory will arise out of all And this should stir us up unto a diligent search into the Word wherein God hath recorded all the concernments of his Law and Gospel that are for our use and advantage That is the Cabinet wherein all these Jewels are laid up and disposed according to his Wisdom and the counsel of his Will A general view of it will but little satisfie and not at all enrich our souls This is the Mine wherein we must digg as for hid treasures One main reason why we believe no more why we obey no more why we love no more is because we are no more diligent in searching the Word for substantial Motives unto them all A very little insight into the Word is apt to make men think that they see enough But the Reason of it is because they like not what they see As men will not like to look farther into a Shop of Wares when they like nothing which is at first presented unto them But if indeed we find sweetness benefit profit life in the discoveries that are made unto us in the Word about the Law and Gospel we shall be continually reaching after a farther Acquaintance with them It may be we know somewhat of those things but how know we that there is not some especial concernment of the Gospel which God in an holy condescension hath designed for our good in particular that we are not as yet arrived unto a clear and distinct knowledge of Here if we search for it with all diligence may we find it and if we go maimed in our Faith and Obedience all our dayes we may thank our own sloth for it Again whereas God hath distinctly proposed those things unto us they should have our distinct consideration We should severally and distinctly meditate upon them that so in them all we may admire the Wisdom of God and receive the effectual influence of them all upon our own souls Thus may we sometimes converse in our hearts with the Author of the Gospel sometimes with the manner of its delivery sometimes with the Grace of it and from every one of these heavenly flowers draw nourishment and refreshment unto our own souls Oh that we could take care to gather up these fragments that nothing might be lost unto us as in themselves they shall never perish IV. What means soever God is pleased to use in the Revelation of his Will he gives it a Certainty Stedfastness Assurance and Evidence which our faith may rest in and which cannot be neglected without the greatest Sin The word spoken was stedfast Every word spoken from God by his Appointment is stedfast and that because spoken from him and by his Appointment And there are two things that belong unto this stedfastness of the Word spoken 1. That in respect of them unto whom it is spoken it is the foundation of Faith and Obedience The formal Reason of them and last Ground whereunto they are resolved 2. That on the part of God it is a stable and sufficient ground of Righteousness in proceeding to take vengeance on them by whom it is neglected The punishment of transgressors is a meet Recompence of Reward because the word spoken unto them is stedfast And this latter follows upon the former For if the word be not a stable firm foundation for the Faith and Obedience of men they cannot be justly punished for the neglect of it That therefore must be briefly spoken unto and this will naturally ensue as a consequent thereof God hath as we saw on the first Verse of this Epistle by various wayes and means declared and revealed his mind unto men That Declaration what means or instruments so ever he is pleased to make use of therein is called his Word And that because originally it is his proceeds from him is delivered in his name and Authority reveals his mind and tends to his Glory Thus sometimes he spake by Angels using their Ministry either in delivering his Messages by words of an outward sound or by Representation of things in Visions and Dreams and sometimes by the Inspiration of the Holy Ghost enabling them so inspired to give out the word which they received purely and entirely all remaining his Word still Now what wayes soever God is pleased to use in the Communication of his Mind and Will unto men for their Obedience there is that stedfastness in the Word it self that Evidence to be from him as make it the duty of men to believe in it with faith divine and supernatural and that stability which will never deceive them It is I say
thus stedfast upon the account of its being spoken from God and stands in no need of the contribution of any strength Authority or Testimony from men Church Tradition or ought else that is extrinsecal unto it The Testimonies given hereunto in the Scripture it self which are very many with the general Grounds and Reasons hereof I shall not here insist upon and that because I have done it elsewhere I shall only mention that one consideration which this place of the Apostle suggests unto us and which is contained in our second Observation from the word stedfast Take this word as spoken from God without the help of any other Advantages and the stedfastness of it is the Ground of Gods inflicting Vengeance on them that receive it not that obey it not Because it is his Word because it is cloathed with his Authority if men believe it not they must perish But now if this be not sufficiently evidenced unto them namely that it is his Word God could not be just in taking vengeance of them for he should punish them for not believing that which they had no sufficient Reason to believe which suits not with the Holiness and Justice of God The Evidence then that this Word is from God that it is his being the foundation of the Justice of God in his proceeding against them that do not believe it it is of indispensible necessity that he himself also do give that Evidence unto it For whence also should it have it from the Testimony of the Church or from Tradition or from probable moral inducements that men can tender one to another Then these two things will inevitably follow 1. That if men should neglect their duty in giving Testimony unto the Word as they may do because they are but men then God cannot justly condemn any man in the world for the neglect of his Word in not believing it or not yielding obedience unto it And the Reason is evident because if they have not sufficient Grounds to believe it to be his without such Testimonies as are not given unto it it is the highest Injustice to condemn them for not believing it and they should perish without a cause For what can be more unjust than to punish a man especially eternally for not doing that which he had no just or sufficient Reason to do This be far from God to destroy the innocent with the wicked 2. Suppose all men aright to discharge their duty and that there be a full Tradition concerning the Word of God that the Church give Testimony unto it and Learned men produce their Arguments for it if this all or any part hereof be esteemed as the sufficient Proposition of the Scripture to be the Word of God then is the Execution of infinite divine Justice built upon the Testimony of men which is not divine or infallible but such as might deceive For God on this supposal must condemn men for not believing with faith divine and infallible that which is proposed unto them by Testimonies and Arguments humane and fallible quod absit It remaineth then that the Righteousness of the Act of God in condemning unbelievers is built upon the Evidence that the Object of Faith or Word to be believed is from him And this he gives unto it both by the Impression of his Majesty and Authority upon it and by the Power and Efficacy wherewith by his Spirit it is accompanied Thus is every Word of God stedfast as a Declaration of his Will unto us by what means soever it is made known unto us V. Every Transaction between God and man is alwayes confirmed and ratified by promises and Threatnings Rewards and Punishments every trespass VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel See 1 Pet. 1.12 VII Covenant transgressions are attended with unavoidable penalties every transgression that is of the Covenant disannulling of it received a meet recompence of reward VIII The Gospel is a Word of Salvation to them that do believe IX The Salvation tendered in the Gospel is great Salvation X. Men are apt to entertain thoughts of escaping the wrath of God though they live in a neglect of the Gospel This the Apostle insinuates in that interrogation How shall we escape XI The neglecters of the Gospel shall unavoidably perish the wrath of God How shall we escape if we neglect so great salvation These last Observations may be cast into one Proposition and so be considered together namely That the Gospel is great Salvation which who so neglecteth shall therefore unavoidably perish without remedy We shall first enquire how the Gospel is said to be Salvation and that Great Salvation and then shew the equity and unavoidableness of their Destruction by whom it is neglected and therein the vanity of their hopes who look for an escaping in the contempt of it By the Gospel we understand with the Apostle the Word preached or spoken by Christ and his Apostles and now recorded for our use in the Books of the New Testament not exclusively unto what was declared of it in the Types and Promises of the Old Testament But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God by Jesus Christ which included and perfected all that had preceded unto that purpose Now the Gospel is salvation upon a double account First Declaratively In that the Salvation of God by Christ is declared taught and revealed thereby So the Apostle informs us Rom. 1.16 17. It is the power of God unto salvation because therein the righteousness of God is revealed from faith to faith that is the Righteousness of God in Christ whereby Believers shall be saved And therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2.11 the saving or salvation bringing Grace of God The Grace of God as that which teacheth and revealeth his Grace And thence they that abuse it to their lusts are said to turn the grace of God into lasciviousness Jude 4. that is the Doctrine of it which is the Gospel And therefore under the Old Testament it is called the Preaching or declaring of glad tydings tydings of peace and salvation Nahum 2.1 Isa. 52.7 and is described as a Proclamation of Mercy Peace Pardon and Salvation unto sinners Isa. 61.1 2. And life and immortality are said to be brought to light thereby 2 Tim. 1.10 It is true God had from all Eternity in his infinite Grace contrived the salvation of sinners but this Contrivance and the Purpose of it lay hid in his own Will and Wisdom as in an infinite Abysse of darkness utterly imperceptible unto Angels and men untill it was brought to light or manifested and declared by the Gospel Ephes. 3.9 10. Coloss. 1.25 26 27. There is nothing more vain than the supposals of some that there are other wayes whereby this Salvation might be discovered and made known The Works of Nature