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
at least so long he continued under restraint though in his own hired Hâ—use This time was expired before the writing of this Epistle For he was not only absent from â—â—me in some other part of Italy when he wrote it Chap. 13.24 but also so far at liberty and sui juris as that he had entertained a Resolution of going into the East so soon as Timothy should come unto him Chap. 13.23 And it seems likewise to be written before the Martyrdom of James at Jerusalem in that he affirms that the Church of the Hebrews had not yet resisted unto Blood Chap. 12.4 it being very probable that together with him many others were slain Many great difficulties they had been exercised withal but as yet the Matter was not come to blood which shortly after it arrived unto That is certain also that it was not only written but communicated unto and well known by all the believing Jews before the writing of the Second Epistle of Peter who therein makes mention of it as we have declared Much light I confess to the precise time of its writing is not hence to be obtained because of the uncertainty of the time wherein Peter wrote that Epistle Only it appears from what he affirms concerning the approaching of the time of his suffering Chap. 1.13 that it was not long before his death This as is generally agreed happened in the thirteenth year of Nero when a great progress was made in that War which ended in the fatall and finall destruction of the City and Temple § 3 From these Observations it appears that the best guide we have to find out the certain time oâ— the Writing of this Epistle is Pauls being sent Prisoner unto Rome Now this was in the first year of the Government of Festus after he had been two years detained in Prison at Caesarea by Felix Acts 24.27 Chap. 25. v. 26 27. This Felix was the Brother of Pallas who ruled all things under Claudius and fell into some disgrace in the very first yeâ—â— of Nero as Tacitus informs us But yet by the countenance of Agrippina the Mother of Nero he continued in some regard untill the fifth or sixth year of his Raign when together with his Mother he destroyed many of her Friends and Favourites During this time of Pallas his declension in power it is most probable that his Brother Felix was displaced from the Rule of his Province and Festus sent in his room That it was before his utter ruine in the sixth year of Nero is evident from hence because he made means to keep his Brother from punishment when he was accused for Extortion and Oppression by the Jews Most probably then Paul was sent unto Rome about the fourth or fifth year of Nero which was the fifty ninth year from the Nativity of the Lord Jesus Christ. There he abode as we shewed at the least two years in custody where the Story of the Acts of the Apostles ends in the seventh year of Nero and sixty first of our Lord or the beginning of the year following That year it is presumed he obtained his liberty And this was about thirteen years after the determination of the Controversie about Mosaical Institutions as to their obligation on the Gentiles made by the Synâ—d at Jerusalem Acts 13. Presently upon his liberty whilest he abode in some part of Italy expecting the coming of Timothy before he entered upon the journey he had promised unto the Philippians Chap. 2. v. 24. he wrote this Epistle Here then we must stay a little to consider what was the general state and condition of the Hebrews in those dayes which might give occasion unto the writing thereof The time fixed on was about the death of Festus who dyed in the Province and the § 4 beginning of the Government of Albinus who was sent to succeed him What was the state of the people at that time Josephus declares at large in his Second Book of their Wars In brief the Governours themselves being great Oppressors and rather mighty Robbers amongst them than Rulers the whole Nation was filled with Spoil and Violence What through the fury and outrage of the Souldiers in the pursuit of their insatiable Avarice what through the Incursions of Thieves and Robbers in Troops and Companies wherewith the whole Land abounded and what through the tumults of Seditious persons daily incited and provoked by the cruelty of the Romans there was no peace or safety for any sober honest men either in the City of Jerusalem or any where else throughout the whole Province That the Church had a great share of suffering in the outrage and misery of those dayes as in such dissolutions of Government and Licence for all wickedness it commonly falls out no man can question And this is that which the Apostle mentions Chap. 10.31 32 33 34. Ye endured a great sight of aâ—flictions partly whilest ye were made a gazing-stock both by reproaches and aâ—flictions and partly whilest ye became companions of them that were so used and took joyfully the spoyling of your goods This was the lot and portion of all honest and sober minded men in those dayes as their Historian at large declares For as no doubt the Christians had a principal share in all those sufferings so some others of the Jews also were their Companions in them it being not a special persecution but a general calamity that the Apostle speaks of One Joseph the Son of Caehias was in the beginning of those dayes High-Priest put into § 5 that Office by Agrippa who not long before had put him out On the death of Festus he thrust him out again and placed Ananus his Son in his stead This man a young rash Fellow by Sect and Opinion a Sadduce who of all others were the most violent in their hatred of the Christians being especially ingaged therein by the peculiar Opinion of their Sect and Party which was the denyal of the Resurrection first began a direct Persecution of the Church Before his advancement to the Priesthood their Afflictions and Calamities were for the most part common unto them with other peaceable men Only the rude and impious multitude with other seditious persons seem to have offered especial violences unto their Assemblies and Meetings which some of the more unsteadfast and weak began to omit on that account Chap. 10.25 Judicial proceeding against them as to their lives when this Epistle was written there doth not appear to have been any for the Apostle tells them as we before observed that as yet they had not resisted unto blood Chap. 12. v. 4. But this Ananus the Sadduce presently after being placed in power by Agrippa taking advantage at the death of Festus and the time that passed before Albinus his Successor was setled in the Province convents James before himself and his Associates There to make short work he is condemned and immediately stoned And it is not unlikely but that other private Persons
the Targum its self is here silent of the Messiah for the very same Reason and perverts the whole Psalm to apply it unto David and yet is forced on v. 4. to refer the things spoken of unto the World to come or Dayes of the Messiah And the most of their Masters when they mention this Psalm occasionally and mind not the Controversie they have about it with Christians do apply it unto him So doth the Midrash Tehillim on Psalm 2. v. 7. and also on this Psalm v. 1. though there be an endeavour therein foolishly to wrest it unto Abraham Ra. Saadias Gaon on Dan. 7. v. 13. whose words are reported by Solomon Jarchi on Gen. 35. v. 8. Ra. Arama on Gen. 15. as he is at large cited by Munster on this Psalm Moses Haddarshan on Gen. 18. v. 1. Ra. Obediah on the place All whose words it would be tedious here to report It is sufficiently manifest that they have an open conviction that this Psalm contains a Prophecy concerning the Messiah and what excellent things are revealed therein touching his Person and Offices we shall have occasion to declare in the Exposition of the Epistle its self wherein the most material passages of it are applied unto our Lord Jesus Christ. § 27 In the Targum on the Canticles there is frequent mention also of the Mâ—ssiah as Chap. 1. v. 8. Chap. 4. v. 5. Chap. 7. v. 14. Chap. 8. v. 1 2 3 4. But because the Jews are utterly ignorant of the true Spiritual sense of that Divine Song and the Targum of it is a confused Miscellany of things sufficiently heterogeneous being a much later endeavour than the most of those on the other Books I shall not particularly insist on the places cited but content my self with directing the Reader unto them The like also may be said of Eccles. Chap. 1. v. 11. Chap. 7. v. 25. where without any occasion from the Text the mention of him is importunely inculcated by the Targumists § 28 We are now entring on the Prophets the Principal Work of some whereof was to testifie before hand the sufferings of Christ and the Glory that was to follow 1 Pet. 1. v. 11. And therefore I do not at all design to gather up in our passage all that is foretold promised declared and taught concerning him in them a work right worthy of more peace leisure and ability than what in any kind I am entrusted withal but only to report some of the most eminent places concerning which we have the common suffrage of the Jews in their general Application unto the Messiah Among these that of Isaiah Chap. 2. v. 2 3 4. occurreth in the first place And it shall come to pass in the last dayes that the Mountain of the house of the Lord shall be established in the top of the Mountains and shall be exalted in the top of 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 Wayes and we will walk in his Paths For out of Zion shall go forth the Law and the Word of the Lord from Jerusalem And he shall judge among the Nations and shall rebuke many people and they shall beat their Swords into Plow-shares The same Prophesie is given out by Micah in the same words Chap. 4. v. 1 2 3. And by the common consent of the Jews the Messiah is here intended although he be not mentioned in the Targum The Talmudical Fable also of the lifting up of Jerusalem three Leagues high and the setting of Mount Moriah on the top of Sinai Carmel and Tabor which shall be brought together unto that purpose mentioned in Midrash Tehellim and in Baba Bathra distinc Hammocher is wrested from these words But those also of them who pretend to more sobriety do generally apply them to the promised Messiah Kimchi gives it for a Rule that that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes doth still denote the times of the Messiah which I suppose is not liable unto any exception And as he giveth a tolerable Exposition of the establishing of the Mountain of the Lord on the top of the Mountains assigning it to the Glory of the Worship of God above all the False and Idolatrous Worship of the Gentiles which they observed on Mountains and High Places so concerning those words v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall judge among the Nations he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Judge or He that judgeth is the King Messiah The like also saith Aben Ezra on the same place and Jarchi on the same words in the Prophesie of Micah And as this is true so whereas Jehovah alone is mentioned in the foregoing Verses unto whom and no other this expression can relate how it is possible for them to deny that the Messiah is the Lord the God of Jacob also for undeniably it is he concerning whom it is said that he shall judge among the Nations And by their confession that it is the Messiah who is the Shophet the Judge here intended they are plainly convinced out of their own mouths and their infidelity condemned by themselves Abarbinel seems to have been aware of this entanglement and therefore as he wrests the Prophesie by his own confession contrary to the sense of all other Expositors unto the times of the building of the Second Temple so because he could not avoid the conviction of one that should judge among the Nations he makes it to be the House it self wherein as he sayes Thrones for Judgement were to be erected the vanity of which figment secures it from any further confutation We have then evidently in these words three Articles of the Faith of the Antient Church concerning the Messiah as First That as to his Person he should be God and man the God of Jacob who should in a bodily presence judge the People and send forth the Law among the Nations v. 4. Secondly That the Gentiles should be called unto faith in him and the Obedience of his Law v. 3. Thirdly That the Worship of the Lord in the dayes of the Messiah should be far more glorious than at any time whilest the first Temple was standing for so it is foretold v. 2. and so our Apostle proves it to be in his Epistle to the Hebrews And this whole Prophesie is not a little perverted by them who apply it to the defeat of Resin and Pekah when they came against Jerusalem and who in their Annotations on the Scripture whereby they have won to themselves a great Reputation in the world seldom depart from the sense of the Jews unless it be where they are in the Right Isa. 4. v. 2. In that day shall the branch of the Lord be Beauty and Glory Targ. § 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time shall the Messiah of the Lord
misery and happiness ensuing of the people of the Jews that they are forced to complain of the increduliâ—y of men that they would not believe them and who would not believe them The Jews they believe it well enough the Nations and their Kings they are supposed to be the men complaining that they are not believed so that the fondness of this imagination is beyond expression 3. How do they say For the iniquity of my people he was stricken v. 8. Who are they when the people themselves are supposed to speak In brief let all the Jews in the world find out one expression in the whole Prophecy tolerably suited unto this Hypothesis of theirs and I shall be contented that the whole of it be granted unto them and be used according to their desires Secondly They add that the subject of this Prophecy is spoken of in the plural number § 52 and so cannot intend any one singular person This they indeavour to prove from those words of the Lord v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render à transgressione populi mei plaga illa Lamo is of the plural number and so cannot respect any single person but must denote the whole people Answ. But what perverseness is this whoever be intended in this Prophecy he is spoken of twenty times as a single person and such things spoken of him as can by no artifices be suited unto any collective body of people and shall one expression in the plural number out-weigh all these and be made an Engine to pervert the whole context and to render it unintelligible 2. Suppose yet the word to denote many a people and not one single person will it not unavoidably follow that here is a mention interserted occasionally of some other persons besides him who is the principal subject of the Prophecy and so the sense can be no other but that the people of the Prophet that is the Jews should assuredly be punished for the rejection of him whose person and work he prophesied about 3. The truth is the word hath not necessarily a plural signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamo is most frequently put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the inserting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we have sundry instances in the Scriptures Gen. 6.20 2. Blessed be the Lord of Shem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Canaan shall be his Servant Lamo for Lo Job 20.23 God shall cast the fury of his wrath upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall rain it upon him whilst he is eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So again the same word is used chap. 22. v. 2. Psal. 11. v. 7. The Righteous Lord loveth Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance doth behold the upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this Prophet chap. 44. v. 15. He maketh it a graven Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he falleth down to it Lamo for Lo. And this is so known that there is scarce any Grammarian of their own who hath not taken notice of it so that this Exception also is evidently impertinent They yet urge further those words v. 10. He shall see his seed he shall prolong his § 53 daies This say they is not agreeable unto any but those who have children of their bodies begotten in whom their daies are prolonged Answ. 1. It were well if they would consider the words foregoing of his making his soul an offering for sin that is dying for it and then tell us how he that doth so can see his carnal seed afterwards and in them prolong his daies 2. He that is here spoken of is directly distinguished from the seed that is the people of God so that they cannot be the subject of the Prophecy 3. It is not said that he shall prolong his daies in his seed but he himself shall prolong daies after his death that is upon his Resurrection he shall live eternally which is called length of daies 4. The seed here are the seed spoken of Psal. 22.30 A seed that shall serve the Lord and be all accounted unto him for a Generation That is a spiritual seed as the Gentiles are called the Children of Sion brought forth upon her traveling Isa. 66.8 Besides how the Messiah shall obtain this seed is expressed in the next verse By his knowledge shall my righteous Servant justifie many they are such as are converted to God by his Doctrine and justified by Faith in him And that Disciples should be called the seed the off-spring the children of their Masters and Instructors is so common among the Jews and familiar unto them as no phrases or expressions are more in use Thus speaks expresly this Prophet also chap. 8.18 Behold I and the Children whom the Lord hath given me and who were their Children he declares v. 16. bind up the Testimony seal the Law among my Disciples These were the Children whom the Lord had given him And this is the summ of all that which any appearance of Reason is objected against our application of this place unto the Messiah which how weak and trivial it is is obvious unto every ordinary understanding § 54 We may yet add some other Testimonies to the same purpose Danâ—el tells us cap. 9. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah shall be cut off that is from the Land of the Living and that not for himself And Zech. 9.9 It is said he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and in his best condition riding on an Ass which place is interpreted by Solomon Jarchi and others of the Messiah He was also to be pierced chap. 12.10 Being the Shepherd chap. 13.7 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King as the Targum that was to be smitten with the sword of the Lord. The Judge of Israel that was to be smitten with the Rod on the cheek Mich. 4.1 All denoting his persecution and suffering § 55 Agreeable unto these Testimonies the Jews themselves have a Tradition about the sufferings of the Messiah which sometimes breaks forth amongst them In Midrash Tehillim on Psal. 2. Rabbi Hana in the name of Rabbi Idi sayes that the Messiah must bear the third part of the Affliction that shall ever be in the world And R. Machir in Abkath Kocheb affirms that God inquired of the soul of the Messiah at the beginning of the Creation whether he would endure sufferings and afflictions for the purging away the sins of his people to which he answered that he would hear them with joy And that these sufferings of the Messiah are such as that without the consideration of them no rational account can be given of any of their services or sacrifices shall in our Exposition be fully declared Now upon these Testimonies it is evident that the great Argument used by the Jews to disprove Jesus of Nazareth from being the true Messiah namely his meanness poverty persecutions and sufferings in this world
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
the counsel of God shall be revealed or laid open unto all And this perswasion they built on the Promise of a new Covenant to be made with them not like the Covenant made with their fathers Jerem. 31.32 33. Whence the Author before mentioned concludes that it was the judgment of the antient Doctors that they should receive a new Covenant from the mouth of God himself and all their Worship being annexed and subservient unto the Covenant that was made with them in Horeb upon the removal of that Covenant there was of necessity a new kind of Worship subservient thereunto to ensue From all these observations we may evidently perceive wherein the force of the Apostles Argument doth lie which he insists upon in this very entrance of his Discourse rather insinuating it from their own Principles than openly pressing them with its reason which he doth afterwards They acknowledged that the Messiah was to come that he was to be in a special manner the Son of God as we shall shew that in him God would ultimately reveal his mind and will unto them and that this Revelation on many accounts would be far more excellent than that of old made to and by Moses which that it was all accomplished in the ministery of Jesus Christ and that unto themselves in the latter days of their Church according to what was long before fore-told he asserts and proves whence it was easie for them to gather what a necessity of adhereing to his Doctrine and Institutions notwithstanding any contrary pleas or arguings was incumbent on them But moreover the Apostle in these words hath opened the spring from whence all his ensuing Arguments do flow in fixing on him who brought life and immortality to light by the Gospel And from thence takes occasion to enter upon the Dogmatical part of the Epistle in the description of the Person of Christ the Son of God and his Excellency in whom God spake unto them that they might consider with whom they had to do wherein he proceeds to the end of this Chapter But before we proceed we shall stay here a little to consider some things that may be a refreshment to Believers in their passage in the consideration of those spiritual Truths which for the use of the Church in general are exhibited unto us in the words we have considered And the first is this I. The Revelation of the of Will God as to all things concerning his Worship our Faith and Obedience is peculiarly and in a way of eminency from the Father This is that which the Apostle partly asserts partly takes for granted as the head and spring of his whole ensuing discourse And this shall now be a little further cleared and confirmed to which end we may observe 1. That the whole Mystery of his Will antecedently to the Revelation of it is said to be hid in God that is the Father Ephes. 3.9 it lay wrapt up from the eyes of men and Angels in his Eternal Wisdom and Counsel Col. 1.26 27. The Son indeed who is and from eternity was in the bosome of the Father Joh. 1.18 as one brought up with him his eternal delight and wisdom Prov. 8.29 30. was partaker with him in this Counsel v. 31. as also his eternal Spirit who searches and knows all the deep things of God 1 Cor. 2.10 11. but yet the rise and spring of this Mystery was in the Father For the order of acting in the blessed Trinity follows the order of subsistence As the Father therefore is the Fountain of the Trinity as to subsistence so also to operation He hath life in himself and he gives to the Son to have life in himself Joh. 5.26 And he doth it by communicating unto him his subsistence by eternal Generation And thence saith the Son As my Father worketh so I work v. 17. And what he seeth the Father do that doth the Son likewise v. 19. not by imitation or repetition of the like works but in the same works in order of nature the will and wisdom of the Father doth proceed so also is it in respect of the holy Ghost whose order of subsistence denotes that of his of operation 2. That the Revelation of the Mystery of the will of God so hidden in the counsel of his will from Eternity was always made and given out in the pursuit and for the accomplishment of the purpose of the Father or that eternal purpose of the will of God which is by the way of eminency ascribed unto the Father Ephes. 1.8 9. He hath abounded towards us in all wisdom and prudence having made known unto us the mâ—stery of his will according to his good pleasure which he hath purposed in himself It is the Father of whom he speaks v. 3. Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence or abundantly manifests his infinite wisdom in his dealing with us by the Revelation of the mystery of his will and this he doth in pursuit of his good pleasure which he purposed in himself or that purpose of his will which had its foundation solely in his good pleasure This is the purpose of Election as is declared v. 3 4 5. And this purpose is peculiarly assigned unto him Joh. 17.6 2 Thess. 2.13 For the accomplishment of this purpose or the bringing of those predestinated thereby to the end purposed for them by the means ordained for the praise of Gods glorious grace is the whole Revelation of the will of God first and last made He spake in his Son and he spake in him that he might manifest his Name himself and will to the men whom he gave him for saith the Son thine they were set apart for thee in thy eternal purpose and thou gavest them unto me Joh. 17.6 And therefore Paul tells us that in preaching of the Gospel he endured all things for the elects sake 2 Tim. 2.10 knowing that it was for their salvation that the mystery of it was revealed from the bosome of the Father as God also had before taught him Acts 18.11 See Rom. 11.7 chap 8.28 c. 3. This Purpose of God being communicated with and unto the Lord Christ or the Son and so becoming the Counsel of peace between them both Zech. 6.13 He rejoycing to do the work that was incumbent on him for the accomplishment of it Prov. 8.30 31 32. Psal. 40.7 8. it became peculiarly the care and work of the Father to see that the inheritance promised him upon his undertaking Isa. 53.10 11 12. should be given unto him This is done by the Revelation of the will of God unto men concerning their obedience and salvation whereby they are made the lâ—t the seed the portion and inheritance of Christ. To this end doth the Lord that is the Father who said unto the Lord the Son Sit thou on my right hand Psal. 110.2 send the Rod of his power out of Sion v. 2.
6 7 8. Psal. 89.19 20 21 22 23 24 c. Psal. 72.6 7 8 9 c. Psal. 110.1 2 3. As also in all the following Prophets See Isa. 11.1 2. Chap. 9.6 7. Chap. 53.12 Chap. 63.1 2 3. Jerem. 23.5 6. Dan. 7.13 14 c. As this was foretold in the Old Testament so the accomplishment of it is expresly asserted in the New Upon his Birth he is proclaimed to be Christ the Lord Luke 2.11 And the first enquiry after him is where is he that is born King Matth. 2.2 6. And this Testimony doth he give concerning himself namely that all judgement was his and therefore all honour was due unto him Joh. 5.22 23. And that all things were and a Saviour Acts 5.31 He is highly exalted having a name given him above every name Phil. 2.9 10 11. being set at the Right Hand of God in heavenly places far above c. Ephes. 1.20 21 22. where he reigns for ever 1 Cor. 15.25 being the King of Kings and Lord of Lords Revel 5.12 13 14. for he is Lord of quick and dead Rom. 14.7 8 9. And this in general is fully asserted in the Scripture unto the Consolation of the Church and Terror of his Adversaries This I say is the spring of the Churches Glory Comfort and Assurance It is our Head Husband and Elder Brother who is gloriously vested with all this Power Our nearest Relation our best Friend is thus exalted not to a place of Honour and trust under others a thing that contents the aiery fancy of poor Earth-worms not yet to a Kingdom on the Earth a matter that swells some and even breaks them with pride no nor yet to an Empire over this perishing world but to an abiding an everlasting Rule and Dominion over the whole Creation of God And it is but a little while before he will cast off and dispell all those Clouds and shades which at present interpose themselves and eclipse his Glory and Majesty from them that love him He who in the dayes of his flesh was reviled reproached persecuted crucified for our sakes that same Jesus is thus exalted and made a Prince and a Saviour having a Name given him above every name c. for though he was dead yet he is alive and lives for ever and hath the Keys of Hell and Death These things are every where proposed for the Consolation of the Church The Consideration of it also is suited to strike Terror into the hearts of ungodly men that oppose him in the world Whom is it that they do despise Against whom do they magnifie themselves and lift up their horns on high whose Ordinances Laws Institutions do they contemn whose Gospel do they refuse Obedience unto whose people and servants do they revile and persecute Is it not He are they not his who hath all power in Heaven and Earth committed unto him in whose hand are the Lives the Souls all the concernments of his Enemies Caesar thought he had spoken with Terror when threatning him with death who stood in his way he told him Young man he speaks it to whom it is as easie to do it He speaks to his Adversaries who stand in the way of his interest to deal no more so proudly who can in a moment speak them into Ruine and that Eternal See Rev. 6.14 15 16 17. Thus is the Son made Heir of all in general we shall further consider his Dominion in a distribution of the chief parts of it and manifest his power severally in and over them all He is Lord or Heir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of all Persons and of all Things Persons or Rational Subsistences here intended are either Angels or Men for it is evident that He is exempted who hath subjected all things unto him 1 Cor. 15.27 Angels are of two sorts 1. Such as abide doing the will of God retaining that name by way of eminency 2. Such as by Sin have lost their first habitation State and Condition usually called evil Angels or Devils The Lord Jesus hath Dominion over all and both sorts of them Men may be cast under one common distribution which is comprehensive of all distinctions whereby they are differenced For they all are either Elect or Reprobates And the Lord Jesus hath Rule and Dominion over them all Things that are subject unto the Lord Jesus may be referred unto four heads for they are either 1. Spiritual or 2. Ecclesiastical or 3. Political or 4. Natural Again Spiritual are either 1. Temporal as 1. Grace 2. Gifts or 2. Eternal as Glory Ecclesiastical or Church things are either 1. Judaical or Old Testament Things or 2. Christian or Things of the New Testament Political and Civil Things may be considered as they are mannaged 1. By his Friends 2. His Enemies Of Natural Things we shall speak in a production of some particular instances to prove the general Assertion 〈…〉 have here no o◠〈…〉 Something mus◠〈…〉 Christ 〈…〉 them 〈◊〉 rule over them their subjection unto him with the original right and equity of the grant of this Power and Authority unto him 〈◊〉 the things which now fall under our consideration His Prehâ—minence above them is asserted by the Apostle in the fourth verse of this chapter He is made better more excellent than the Angels See the words opened afâ—â—â—wards This was to the Jews who acknowledged that the Messias should be above Moses Abraham and the ministring Angels so Neveâ— Shalom lib. 9. cap. 5. We have testimony unto it Eâ—hes 1.20 21. He set him at his own right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among heavenly things far above all principality and power and might and dominion and every name that is named What ever Title of Honour oâ— Office they enjoy not â—â—ly in this world but also in that which is to come who enjoy their Power and Dignity in that state of Glory which is promised unto them also who here believe on him Phil. 2.9 God also hath exalted him and given him a name Power Authority and Preheminence above every name that at the name of Jesus unto him vested with that Authority and Dignity every knee should bow all creatures should yield Obedience and be in subjection of things in heaven the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper habitation and place residence of the blessed Angels Jude 6. For 2. As he is exalted above them so by the Authority of God the Father they are made subject unto him 1 Pet. 3.22 he is gone into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels being brought into order by subjection unto him Ephes. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath put all things Angels of which he treats in subjection to him under his feet as Psal. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.27 And this by the special Authority of God the Father in a way of Grant of Priviledge and Honour unto him And to evidence the Universality of this Subjection 3. They adore and worship him the highest
Apostolâ—cal Exhortation Covet the best gifts 1 Cor. 12.31 As first the gift of Wisdom and knowledge in the Word and Will of God 1 Cor. 12.8 1 Cor. 2.7 1 Tim. 3.15 1 Cor. 1.5 Secondly the gift of Ability to manage and improve this wisdom and knowledge to the edification of others Heb. 3.13 chap. 10.25 Rom. 15.14 1 Thes. 5.11 Thirdly of Prayer And many more might be added of the like usefulness and importance IV. 3. To close our considerations of this part of the Lordship of Christ there remains only that we shew him to be the Lord of all Spiritual Eternal things which in one word we call Glory He is himself the Lord of glory 2 Cor. 2.4 and the Judge of all Joh. 5.25 In the discharge of which Office he gives out Glory as a Reward unto his followers Matth. 25.32 Rom. 14.10 Glory is the reward that is with him which he will give out at the last day as a Crown 2 Tim. 4.8 Joh. 17.2 And to this end that he might be Lord of it he hath 1 purchased it Heb. 9.12 Eph. 1.14 Heb. 2.10 2 Taken actual possession of it in his own Person Luke 24.25 Joh. 17.5 22 24. And that 3 as the fore-runner on whom he will bestow it Heb. 9.20 And this is a short view of the Lordship of Christ as to things Spiritual V. Ecclesiastical things or things that concern Church Institutions Rule and Power belong also unto his Rule and Dominion He is the only Head Lord Ruler and Law-giver of his Church There was a Church state ever since God created man on the earth and there is the same reason of it in all its alterations as unto its Relation to the Lord Christ. What ever changes it under-went still Christ was the Lord of it and of all its concernments But by way of instance and eminency we may consider the Mosaical Church state under the old Testament and the Evangelical Church state under the New Christ is Lord of and in respect unto them both 1. He was the Lord of the Old Testament Church state and he exercised his Power and Lordship towards it four ways 1. In and by its Institution and Erection he made framed set up and appointed that Church state and all the Worship of God therein observed He it was who appeared unto Moses in the Wilderness Exod. 3.5 Act. 7.32 33. and who gave them the Law on Mâ—unt Sinai Exod. 20 Psal. 68.17 Ephes. 4.8 and continued with them in the Wilderness Numb 21.6 1 Cor. 10.9 So that from him his Power and Authority was the Institution and Erection of that Church 2. By prescribing a complete Rule and form of Worship and obedience unto it being erected as its Law-giver to which nothing might be addâ—d Deut. 7.4 12 32. 3. By way of Reformation when it was collapsed and decayed Zech. 2.8 9 10 11 12 13. Maâ— 3 1 2 3. 4. By way of Amotion or taking down what he himself had set up because it was so framed and ordered as to continue only for a season Heb. 9.10 Deut. 18.16 17 18. Hag. 2 6 7. Isa. 65.17 18. 2 Pet. 3.13 Which part of his Power and Lordship we shall aâ—terwards abundantly prove against the Jews 2. Of the New Testament Evangelical Church state also he is the only Lord and Ruler yea this is his proper Kingdom on which all other parts of his Dominion do depend for he is given to be head over aâ—l things unto the Church Ephes. 1.22 For 1. He is the foundation of this Church state 1 Cor. 3.11 the whole design and plat-form of it being laid in him and built upon him And 2. He erects this Church-State upon himself Matth. 16.18 I will build my Church the Spirit and Word whereby it is done being from him alone and ordered in and by his Wisdom Power and Care And 3. He gives Laws and Rules of Worship and Obedience unto it when so built by himself and upon himself Matth. 28.18 Acts 1.2 Heb. 3.2 3 4 5 6. And 4. Is the everlasting constant abiding Head Ruler King and Governour of it Eph. 1.22 Col. 2.19 Heb. 3.6 Rev. 2.3 All which things are ordinarily spoken unto and the ends of this Power of Christ fully declared VI. He is Lord also of Political things All the Governments of the world that are set up and exercised therein for the good of mankind and the preservation of Society according to Rules of Equity and Righteousness over all these and those who in and by them exercise Rule and Authority amongst men is he Lord and King He alone is the absolute Potentate the Highest on the earth are in a subordination unto him That 1. He was designed unto Psal. 89.27 And accordingly he is 2. Made Lord of Lords and King of Kings Rev. 17.14 Chap. 19.16 1 Tim. 6.15 And 3. He exerciseth dominion answerable unto his Title Rev. 6.16 Chap. 17.14 Chap. 18.16 17 18 19 20. Psal. 2.8 9. Isa. 60. Mich. 5.7 8 9. And 4. Hath hence right to send his Gospel into all Nations in the world attended with the worship by him prescribed Matth. 28.18 Psal. 2.9 10 11 12. which none of the Rulers or Governours of the world have any right to refuse or oppose nor can so do but upon their utmost peril And 5. All Kingdoms shall at length be brought into a professed subjection to him and his Gospel and have all their Rule disposed of unto the interest of his Church and Saints Dan. 7.27 Isa. 60.12 Rev. 19.16 17 18 19. VII The last branch of this Dominion of Christ consists in the Residue of the Creation of God Heaven and Earth Sea and Land Wind Trees and fruits of the earth and the Creatures of sense as they are all put under his feet Psal. 8.7 8. Ephes. 1.22 1 Cor. 15.27 So the exercise of his power severally over them is known from the story of the Gospel And thus we have glanced at this Lordship of Christ in some of the general parts of it And how small a portion of his glorious power are we able to comprehend or declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whom also he made the worlds The Apostle in these words gives further strength to his present Argument from another Consideration of the Person of the Messiah wherein he also discovers the foundation of the Preheminence ascribed unto him in the words last insisted on By him the worlds were made so that they were his own Joh. 1.11 and it was meet that in the new condition which he underwent that he should be the Lord of them all Moreover if all things be made by him all disobedience unto him is certainly most unreasonable and will be attended with inevitable ruine of the Truth whereof the Apostle aims to convince the Hebrews Now whereas the Assertion which presents its self at first view in these words is such as if we rightly apprehend the meaning of the Holy Ghost in it must needs determine the Controversie
〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning And our Translation needed not to have used any difference of expression in the Psalm and this place of the Apostle as they do there of old here in the beginning Thou hast founded not laid the foundation of the earth And the heavens are the works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work which the Greek renders works because of their variety of thy hands They shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou shalt stand or dost abide The word used in our Translation of the Psalm endure doth ill answer the Original but the margin gives relief Psal. Yea all of them shall wax old like a garment here And they shall all wax old as doth a garment A little variety without difference and that needless the Greek Text exactly expressing the Hebrew And as a vesture shalt thou fold them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt thou change them The change of a vesture whereunto the change of the Heavens is compared being by folding up and laying aside at least from former use the Apostle instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt change renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shall fold or roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu ipse and thou art he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy years shall have no end shall not fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not consume There is no question but that these words do sufficiently prove the Preheminence of him of whom they are spoken incomparably above all Creatures what ever Two things therefore are questioned by the Enemies of the Truth contained in them 1. Whether they were originally spoken at all of Christ which the present Jews deny 2. Whether they are spoken all of Christ which is questioned by the Socinians These Enquiries being first satisfied the words shall be opened and the force of the Apostles Argument from thence declared 1. That what is spoken in this Psalm doth properly respect the Messiah is denied by the present Jews That it was owned by the antient Hebrews is sufficiently evident from hence that the Apostle dealing with them on their own Principles urgeth them with the testimony of it The Psalm also it self-gives us light enough into the same instruction It is partly Euctical partly Prophetical both parts suited unto the condition of the Church when the Temple was wasted and Sion lay in the dust during the Babylonish Captivity In the Prophetical part there are three things signal 1. The Redemption of the people with the Re-edification of the Temple as a Type of that Spiritual Temple and Worship which was afterwards to be erected As v. 13. Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come And v. 16. When the Lord shall build Sion he shall appear in his glory 2. The Calling of the Gentiles to the Church and Worship of God v. 15. The Heathen shall fear the name of the Lord and all the Kings of the earth thy glory V. 21 22. To declare the name of the Lord in Sion and his praise in Jerusalem when the people are gathered together and the kingdoms to serve the Lord. 3. Hereby the creation of a new people a new world is brought in v. 18. This shall be written for the generation to come the world to come and the people that shall be created the new creation of Jews and Gentiles shall praise the Lord. These are the heads of the Prophetical part of the Psalm and they all respect things every where peculiarly assigned unto the Son who was to be incarnate or the days of the Messiah which is all one For 1. The Redemption and deliverance of the Church out of trouble is his proper work Where ever it is mentioned it is he who is intended Psal. 98.18 so signally Zech. 2.8 9 10 11 12 13. and other places innumerable 2. The bringing in of the Gentiles is acknowledged by all the Jews to respect the time of the Messiah it being he who was to be a light unto the Gentiles and the salvation of God unto the ends of the earth 3. Also the Generation to come and people to be created the Jews themselves interpret of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come or the new state of the Church under the Messiah These two last put together the gathering of the people and the world to come created for the praise of God makes it evident that it is the Son whom the Psalmist hath respect unto Grotius in this place affirms that the Apostle accommodates unto the Messiah what was spoken of God And he thinks it a sufficient argument to prove the words were not spoken of the Messiah because they were spoken of God whereas they are produced by the Apostle to prove his Excellency from the properties and works of his Divine Nature And he addes as the sense of the words as accommodated unto Christ Thou hast laid the foundation of the earth that is the world was made for thy sake But this Interpretation or violent detortion of the words destroys it self For if they are spoken of God absolutely and not of the Messiah to whom they are accommodated how can it be said that the world was made for his sake and not by him both senses of the words cannot be true But this is indeed plainly to deny the Authority of the Apostle It appeareth then that many things in this Psalm are spoken directly and immediately of the Son though it be probable also that sundry things in it are affirmed distinctly of the Person of the Father And hence it may be are those frequent variations of speech from the Second to the Third Person that occur in this Psalm 2. As to the second Enquiry the Socinians who grant the Divine Authority of this Epistle and therefore cannot deny but that these words some way or other belong unto the Lord Christ yet plainly perceiving that if they are wholly understood of him that there is an end of all their Religion the creation not of a new but of that world which was made of old and which shall perish at the last day being here ascribed unto him fix here upon a new and peculiar Evasion Some words they say of this testimony belong unto Christ so much they will yield to the authority of the Apostle but not all of them whereby they hope to secure their own errour Now because if this pretence hold not this testimony is fatal to their perswasion I hope it will not be unacceptable if in our passage we do consider the distribution they make of the words according to their supposition and the Arguments they produce for the confirmation of their Exposition as they are managed by Crellius or Schlictingius in their Comment on this place 1. He says that this testimony doth so far belong unto Christ as it pertaineth unto the scope of the
Advantage of them for whom he hath undertaken and whom he designed to bring again into favour and communion with God Hence Believers do no more consider the Properties of God in the Person of the Son absolutely but as engaged in a way of Covenant for their Good and as proposed unto them for an everlasting satisfactory Reward This is the ground of his calling upon them so often to behold see and consider him and thereby to be refreshed They consider his Power as he is mighty to save His Eternity as he is an everlasting Reward his Righteousness as faithful to justifie them All his Properties as engaged in Covenant for their Good and Advantage What ever he is in himself that he will be to them in a way of Mercy Thus do the holy Properties of the Divine Nature become a means of supportment unto us as considered in the Person of the Son of God And this is 1. A great encouragement unto Believing The Lord Christ as the Wisdom of God inviting sinners to come in unto him and to be made partakers of him layes down all his Divine Excellencies as a motive thereunto Prov. 8.14 15 c. For on the account of them he assures us that we may find Rest Satisfaction and an abundant Reward in him And the like invitation doth he give to poor sinners Isa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else They may justly expect Salvation in him who is God and in whom all Divine Attributes are proposed to their Benefit as they find who come unto him v. 24.25 The consideration hereof prevents all the Fears and answers all the Doubts of them that look up unto him 2. An instruction how to consider the Properties of God by faith for our Advantage that is as engaged in the Person of the Son of God for our Good Absolutely considered they may fill us with dread and terror as they did them of old who concluded when they thought they had seen God or heard his voyce that they should dye Considered as his Properties who is our Redeemer they are alwayes relieying and comforting Isa. 54.4 5. II. The whole Old Creation even the most glorious parts of it hastening unto its period at least of our present interest in it and use of it calls upon us not to fix our hearts on the small perishing shares which we have therein especially since we have him who is Omnipotent and Eternal for our Inheritance The Figure or fashion of this world the Apostle tells us is passing away that lovely Appearance which it hath at present unto us it is hastening unto its period it is a fading dying thing that can yield us no true satisfaction III. The Lord Christ the Mediator the Head and Spouse of the Church is infinitely exalted above all creatures whatever in that he is God over all Omnipotent and Eternal IV. The whole World the Heavens and Earth being made by the Lord Christ and being to be dissolved by him is wholly at his disposal to be ordered for the good of them that do believe And therefore V. There is no just cause of fear unto Believers from any thing in Heaven or Earth seeing they are all of the making and at the disposal of Jesus Christ. VI. Whatever our changes may be inward or outward yet Christ changing not our eternal condition is secured and relief provided against all present troubles and miseries The Immutability and Eternity of Christ is the spring of our consolation and security in every condition The summ of all is that VII Such is the frailty of the nature of man and such the perishing condition of all created things that none can ever obtain the least stable consolation but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in and this therefore we may a little farther improve This is that which we are instructed in by the Ministry of John Baptist Isa. 40.6 7 8. The voyce cryed all flesh is grass and all the goodliness thereof is as the flower of the field the grass withereth and the flower fadeth because the Spirit of God bloweth upon it surely the People is grass The grass withereth the flower fadeth but the word of our God shall stand for ever All is grass fading grass though it bloom and appear goodly for a little season yet there is no continuance no consistency in it Every Wind that passeth over it causeth it to wither This is the best of flesh of all that in and by our selves we are we do we enjoy or hope for The Crown of the Pride of man and his glorious Beauty is but a fading flower Isa. 28.1 What Joy what Peace what Rest can be taken in things that are dying away in our hands that perish before every breath of Wind that passeth over them Where then shall this poor Creature so frail in its self in its Actings in its Enjoyments seek for Rest Consolation and satisfaction in this alone that the Word of the Lord abides for ever in the eternally abiding Word of God that is the Lord Jesus Christ as preached in the Gospel so Peter applyes these words 1 Ep. 1.25 By an Interest in him alone his Eternity and Unchangeableness may relief be obtained against the consideration of this perishing dying state and condition of all things Thus the Psalmist tells us that verily every man living in his best estate is altogether vanity Psal. 39.5 and thence takes the Conclusion now insisted on v. 7. And now Lord seeing it is thus Seeing this is the condition of mankind what is thence to be looked after What is to be expected nothing at all not the least of use or comfort What wait I for My hope is in thee from thee alone as a God Eternal pardoning and saving do I look for Relief Man indeed in this Condition seeks oftentimes for satisfaction from himself from what he is and doth and enjoyes and what he shall leave after him comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity and their Enjoyment of his Goods and Inheritance So the Psalmist tells us Psal. 49.11 Their inward thought is that their Houses shall continue for ever and their dwelling places unto all generations and they call their Lands after their own names They see indeed that all men dye Wise men and Fools v. 10. and cannot but from thence observe their own frailty Wherefore they are resolved to make provision against it they will perpetuate their Posterity and their Inheritance This they make use of to relieve them in their inmost Imaginations But what censure doth the Holy Ghost pass upon this Contrivance v. 12. Nevertheless saith he notwithstanding all these imaginations Man being in honour abideth not he is like the
of it contradicted his own light out of hatred unto the Gospel there are sundry Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are expresly affirmed to be composed and sung by him unto the Lord as Psal. 18. whose Title is To the chief Musician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Prefix is repeated to David the servant of the Lord who spake unto the Lord the words of this song So directly do the modern Rabbins contradict their own light out of hatred unto the Gospel Evident then it is that David is not treated of in this Psalm in that he being the Pen-man of it calleth him his Lord concerning whom he treats Besides to omit other instances of alike cogency how or when did God swear unto David that he should be a Priest and that for ever after the order of Melchisedeck The Jews knew well enough that David had nothing to do with the Priesthood So that David had no concernment in this Psalm but only as he was the Pen-man of it He was not herein so much as a Type of the Messiah but speaks of him as his Lord. Wherefore others of them as Jarchi and Lipman and Nizzachon affirm that it is Abraham who is spoken of in this Psalm of whom the one says it was composed by Melchizedech the other by his servant Eliezer of Damascus But the fondness of these presumptuous figments is evident Melchizâ—dech on all accounts was greater than Abraham above him in Degree Dignity and Office as being a King and Priest of the High God and therefore blessed him and received Tithes of him and on no account could call him his Lord. Eliezer did so being his servant but how could he ascribe unto him the sitting at the Right Hand of God how the sending forth the rod of his power from Sion how being a Priest for ever after the order of Melchizedeck or indeed any one thing mentioned in the Psalm These things deserve not to be insisted on but only to manifest the woful pretences of the present Judaical infidelity It appears from the Dialogue of Justin Martyr with Trypho that some of them of old applied this Psalm to Hezekiah But not one word in it can rationally be conceived to respect him especially that Which is spoken about the Priesthood utterly excludes him seeing his Great Grand-father a man of more power than himself was smitten with Leprosie and lost the Administration of his Kingdom for one single attempt to invade that Office 2 Chron. 26. It remains then that this Psalm was written concerning the Messiah and him alone for no other subject of it can be assigned And this use in our passage we may make of the Targum that whereas those words The Lord said do not intend a word spoken but the stable purpose or decree of God as Psal. 2. v. 7. its Author hath rendred them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said in or by his word that is his Wisdom his Son with whom and to whom he speaks and concerning whom his Decree and Purpose is here declared It remaineth only that we consider the Objections of the Jews against our Application of this Psalm unto the Messiah And these are summed up by Kimchi in his Exposition of the Text. The Hereticks saith he expound this Psalm of Jesus and in the first verse they say the Father and Son are designed and they read Adonai with Camets under Nun in which use the true God is signified by that Name And verse the third in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read Chirick under Ain so making it signifie with thee And what is there said of the beauty of Holiness they ascribe unto that which is from the womb But in all Copies that are found from the rising of the Sun to the going down of it Chiric is with Nun in Adoni and Patha with Ain in Hammeka And Gerolmus Hierom erred in his Translation And for the errour if the Father and Son be the God-head how doth one stand in need of the other and how can he say unto him Thou art a Priest He is a Priest who offers sacrifice but God doth not Of the like nature are the rest of his exceptions unto the end of his Notes on that Psalm To this Lipman addes a bitter blasphemous discourse about the application of those words from the womb v. 3. unto the womb of the blessed Virgin Answ. Our cause is not at all concerned in these mistakes whether of Jews or Christians For the Jews their chief enmity lies against the Deity of our Lord Jesus Christ and therefore what ever testimony is produced concerning him they presently imagine that it is for the proof of his Divine Nature This lies at the bottom of these exceptions of Kimchi Hence he conceives that our argument from this place lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the pointing it with Camets Adonai so making it to be the proper Name of God when we acknowledge that it is Adoni pointed with Chiric and signifies my Lord so it is rendred by the Evangelist Matth. 22. v. 45. so by the LXX and by Hierom Domino meo And the argument of our Saviour lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that he being the Son of David was also then the Lord of David which he could no otherwise be but upon the account of his Divine Nature In the words reflected on by Kimchi it is confessed that there have been mistakes amongst Translators and Expositors Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar from them tecum principium with thee is the beginning which hath misled many Expositors But Kimchi knew that Hierom had translated them Populi tui duces spontanei Thy people shall be willing leaders giving both the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though one would suffice Thy people are or shall be willing But this pertains not to the cause under consideration In like manner have those other words been misrendred by the same Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX and the Vulgar Exutero ante luciferum genui te From the womb before the morning Star have I begotten thee which gave occasion to many uncouth Expositions in Justin Martyr Tertullian Epiphanius Austin and others But the words are rightly rendred The dew of thy birth is from the womb of the morning and express the rise and flourishing of the Kingdom of the Messiah These things prove indeed that it is dangerous to interpret the Scripture without heedful attending unto the Original Text but that the Messiah is not intended in this Psalm they prove not For what they farther object on our supposition of the Divine Nature of Christ That there was no need that God should promise God his assistance it is but an open effect of their ignorance or malice Assistance is not promised the Messiah as God but as made Man for our sakes
with his arm and carry them in his bosome and shall gently lead those that are with young These Sons are of various sorts and degrees the best and strongest of them are but sheep poor infirm and helpless creatures and amongst them some are young and tender as Lambs some heavy and burdened with sins and afflictions like those that are with young In tender compassion he condescends unto all their conditions feeds and preserves the whole flock as a shepheard gathers in his arm and bears in his bosome those that otherwise by their infirmity would be cast behind and left unto danger Compassion he hath for them that err and are out of the way seeks for them that wander heals the diseased feeds them when they are even a flock of slaughter And where these two concur Care and Compassion there can be no want of any thing Psal. 23.1 Indeed Sion is ready sometimes to complain that she is forgotten The Sons in great Distresses Afflictions Persecutions Temptations that may befall them in their way to glory are apt to think they are forgotten and disregarded that they are left as it were to shift for themselves and to wrestle with their difficulties by their own strength and Wisdom which they know to be as a thing of nought But this fear is vain and ungrateful Whilst they are found in the way following the Captain of their Salvation it is utterly impossible that this Watchfulness Care Love and tenderness should in any thing be wanting unto them Thirdly He leads them with Power Authority and Majesty Mic. 5.4 He shall stand and rule in the strength of the Lord in the Majesty of the name of the Lord his God and they shall abide The name of God is in him accompanied with his Power and Majesty which he puts forth in the feeding and ruling of his people whereon their safety doth depend They shall abide or dwell in safety because in this his Glory and Majesty he shall be great or be magnified unto the ends of the earth So also is he described in his rule Zech. 6.13 Even he shall build the Temple of the Lord and he shall bear the glory and shall sit and rule upon his Throne and shall be a Priest upon his Throne Having built the Temple raised an House and Family to God he shall be the Ruler of Captain of it to preserve it unto Glory and this in a glorious manner bearing the glory of God sitting upon a Throne in the whole discharge of his Office both as a King and Priest Unto this end is he entrusted with all the Power and Authority which we have before described God having given him to be head over all things unto his Church There is nothing so high so great so mighty that lyes in the way of his sons to glory but it must stoop to his Authority and give place to his Power The whole Kingdom of Satan the strong-holds of sin the high imaginations of unbelief the strength and malice of the world all sink before him And thence are they described so glorious and successful in their way Mich. 2.13 The breaker is come up before them they have broken up and have passed through the Gate and are gone out by it and their King shall pass before them and the Lord on the head of them Many obstacles lye in their way but they shall break through them all because of their King and Lord that goes before them And those Difficulties which in this world they meet withal that seem to be too hard for them their Persecutions and Sufferings though they may put a stop unto somewhat of their outward Profession yet they shall not in the least hinder them in their progress unto glory Their Captain goes before them with Power and Authority and breaks up all the hedges and gates that lye in their way and gives them a free and abundant entrance into the Kingdom of God Secondly As the manner how so the Acts wherein and whereby this Antecessor and Captain of salvation leads on the Sons of God may be considered and he doth it variously First He goes before them in the whole way unto the end This is a principal duty of a Captain or Leader to go before his Souldiers Hence they that went unto the War were said to go at the feet of their Commanders Iudg. 4.10 Barak went up and ten thousand men at his feet that is followed him and went where he went before them And this also became the Captain of the Lords Host even to go before his People in their whole way not putting them on any thing not calling them to any thing which himself passeth not before them in And there are three things whereunto their whole course may be referred 1. Their Obedience 2. Their Sufferings 3. Their Entrance into Glory and in all these hath the Lord Christ gone before them and that as their Captain and Leader inviting them to engage into them and couragiously to pass thorough them upon his Example and the success that he sets before them 1. As unto Obedience he himself was made under the Law and learned obedience fulfilling all righteousness Though he was in his own Person above the Law yet he submitted himself to every Law of God and righteous Law of men that he might give an Example unto them who were of necessity to be subject unto them So he tells his Disciples as to one instance of his humility I have given you an example that ye should do as I have done John 3.15 As he calls on all to learn of him for he was meek and lowly of heart Matth. 11.29 That is learn to be like him in those heavenly Graces This the Apostles proposed as their pattern and ours 1 Cor. 11.5 Be followers of me as I am of Christ. That is labour with me to imitate Christ. And the utmost Perfection which we are bound to aim at in Holiness and Obedience is nothing but conformity unto Jesus Christ and the Pattern that he hath set before us to mark his footsteps and to follow him This is our putting on of Jesus Christ and growing up into the same Image and likeness with him 2. He goes before the Sons of God in sufferings and therein is also a Leader unto them by his Example Christ saith Peter hath suffered for us leaving us an example that we should follow his steps that is be ready and prepared unto patience in sufferings when we are called thereunto as he explains himself Chap. 4.1 Forasmuch as Christ hath suffered for us in the flesh arm your selves therefore with the same mind that you may follow him in the same way And this our Apostle presseth much in this Epistle Chap. 12.2 3. Look unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the Cross despising the shame for consider him that endured such contradiction of sinners against himself lest you be wearied and faint