themselves without Certainty or Consistency we are clearly acquainted withall by Divine Revelation The summ of it is briefly proposed by the Apostle Rom. 5. v. 12. By one man sin entered into the World and Death by Sin Sin and Death are comprehensive of all that is Evil in any kind in the world All that is morally so is sin all that is poenally so is Death The entrance of both into the World was by the sin of one man that is Adam the common Father of us all This the Philosophers knew not and therefore knew nothing clearly of the Condition of Mankind in relation unto God But two things doth the Scripture teach us concerning this entrance of Evil into the world First The Punishment that was threatned unto and inflicted on the disobedience of Adam Whatever there is of Disorder Darkness or Confusion in the nature of things here below whatever is uncertain irregular horrid unequal destructive in the Vniverse what ever is poenal unto man or may be so in this Life or unto Eternity what ever the Wrath of the Holy Righteous God revealing its self from Heaven hath brought or shall ever bring on the Works of his hands are to be referred unto this head Other Original of them can no man assign Secondly The moral corruption of the Nature of man the Spring of all sin the other head of Evil proceeded Hence also For by this means that which before was good and upright is become an inexhaustible Treasure of Sin And this was the state of things in the World immediately upon the Fall and Sin of Adam Now the work which we assign unto the Messiah is the Deliverance of Mankind from this State and condition Upon the Supposition and Revelation of this Entranâ—e of Sin and the Evil that ensued thereon is the whole Doctrine of his Office founded as shall afterwards more largely be declared And because we contend against the Jews that he waâ— promised and exhibited for a Relief in the Wisdom Grace and Righteousness of God against this sin and misery of mankind as our Apostle also expresly proveth Chap. 2. of his Epistle unto them this being denyed by them as that which would overthrow all their fond imaginations about his Person and Office we must consider what is their Sense and Apprehension about these things with what may be thence educed for their own Conviction and then confirm the Truth of our Assertion from those Testimonies of Scripture which themselves own and receive The first effect and consequent of the sin of Adam was the punishment wherewith it § 6 was attended What is written hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture the Jews neither can nor do deny Death was in the commination given to deter him from his Transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.17 Dying thou shalt dye Neither can it be reasonably pretended to be singly Death unto his own Person which is intended in that expression The Event sufficiently evinceth the contrary What ever is or might be Evil unto himself and his whole Posterity with the residue of the Creation so far as he or they might be any way concerned therein hath grown out of this commination And this is sufficiently manifested in the first Execution of it Gen. 3.16 17 18 19. The Malediction was but the Execution of the Commination It was not consistent with the Justice of God to increase the Penalty after the sin was committed The threatning therefore was the Rule and measure of the Curse But this is here extended by God himself not only to all the miseries of Man Adam and his whole Posterity in this Life in labour disappointment sweat and sorrow with Death under and by vertue of the Curse but to the whole Earth also and consequently unto those superiour Regions and Orbs of Heaven by whose influence the Earth is as it were governed and disposed unto the Use of Man Hos. 2. v. 21 22. It may be yet farther enquired what was to be the duration and continuance of the Punishment to be inflicted in the pursuit of this Commination and Malediction Now there is not any thing in the least to intimate that it should have a term prefixed unto it wherein it should expire or that it should not be commensurate unto the existence or being of the sinner God layes the Curse on man and there he leaves him and that for ever A miserable life he was to spend and then to dye under the Curse of God without hopes of emerging into a better condition About his subsistence after this Life we have no controversie with the Jews They all acknowledge the immortality of the Soul for the Sect of the Sadducees is long since extinct neither are they followed by the Karaeans in their Atheistical Opinions as hath been declared Some of them indeed encline unto the Pythagorean Metempsuchosis but all acknowledge the Souls Perpetuity Supposing then Adam to dye poenally under the Curse of God as without extraordinary Relief he must have done the Righteousness and Truth of God being engaged for the Execution of the Threatning against him I desire to know what should have been the State and condition of his Soul Doth either Revelation or Reason intimate that he should not have continued for ever under the same Penalty and Curse in a state of Death or Separation from God And if he should have done so then was Death eternal in the Commination This is that which with respect unto the present effects in this life and the punishment due to sin is termed by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 1. v. 10. the Wrath to come from whence the Messiah is the Deliverer Nor will the Jews themselves contend that the guilt of any sin respects only temporal punishment The Event of Sin unto themselves they take to be that only imagining their Observation of the Law of Moses such as it is to be a sufficient Expiation of Punishment eternal But unto all strangers from the Law all that have not a Relief provided they make every sin mortal and Adam as I suppose had not the Priviledge of the Present Jews to observe Moses Law Wherefore they all agree that by his Repentance he delivered himself from Death eternal which if it were not due unto his Sin he could not do for no man can by any means escape that whereof he is in no danger And this Repentance of his they affirm to have been attended with severe Discipline and self maceration intimating the greatness of his sin and the difficulty of his escape from the punishment due thereunto So Rabbi Eliezer in Pirke Aboth cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the first day of the Week Adam entred into the Waters of the upper Gihon until the Waters came unto his neck and he afflicted himself seven Weeks untill his Body became like a Sieve And Adam said before the Holy Blessed God Lord of the whole World let my sins I pray thee be
done away from me and accept of my Repentance that all Ages may know that there is Repentance and that thou wilt receive them that Repent and turn unto thee Hence also they tell us that upon the Pardon of his sin he sang a Song of Praise unto the Lord on the Sabbath Day which is mentioned in the Targum on the Song of Solomon chap. 1. v. 1. as one of the Songs in reference whereunto that of Solomon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs or the most excellent of them And although indeed that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt dye according to the propriety of the Hebrew Tongue denotes only the Certainty and Vehemency of the Death threatned in which case it useth reduplications yet some of them have not been averse to apprehend a twofold death of the Body and of the Soul to be intimated in that expression as Fagius on the place well observes Body and Soul they say both sinned and therefore both were to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the flesh sâ—n without the spirit why is the soul punished Is it one thing that sins and another that is punished or rather is it not thus that both sin together and so both are justly punished together § 7 Thus is the condition of the Sin and Punishment of our first Parents themselves acknowledged by them And the same is that of their Posterity What was threatned unto what was inflicted upon those who first sinned they are all liable and obnoxious unto Are they not all as subject unto Death as was Adam himself Are the miseries of man in his labour or the sorrows of Women in Childbearing taken away Is the Earth its self freed from the Effects of the Curse Do they not dye who never sinned after the similitude of Adams Transgression The Jews themselves grant that all death is poenal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Death without Sin no Punishment or Correction without iniquity It is the saying of R. Ame in the Talmud Tractat Sabbat cited in Sepher Ikharim lib. 4. cap. 13. And this Principle Mâ—imonides carries so high as to deny all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction of Love affirming none to be of that mind but some Gaeonims deceived by the Sect of Muatzali More Nebuch p. 3. cap. 17. And they who dye poenally under the Curse abide in no other estate than that mentioned They acknowledge also the remainder of the Curse on the Earth its self on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole World sayes one of their Masters was not created but for man and therefore after man sinned it came short of its first perfection But these things being of some use for their Conviction as also to discover the perverse obstinacy of some of their later Masters we may a little more particularly take them along with us § 8 First They acknowledge that Adam was a common Head unto all mankind So saith Manasse Ben. Israel from their Principles Cum itaque esset Adam futurus caput principium humanae naturae necesse erat illi a Deo conferri omnem perfectionem scientiam De Fragilitate pag. 34. Whereas Adam was to be the Head and Principle of humane nature it was necessary that God should endow him with all perfection and knowledge And this Perfection of his knowledge Aben Ezra on Gen. 12. proves from Gods bringing all Creatures unto him to give them Names according to their Nature And the same Author again in his Discourse de Termino Vitae Aben Ezra inquit nominibus propriis in Sacra Scriptura non praefigi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He demonstrativum quod tamen in voce Adam fit Gen. 3.22 ratio est quia in Adamo notantur omnes ejus posteri universa species humana designatur Aben Ezra sayes that He Hajedia is not prefixed unto proper names in the Scripture only it is so unto the Word Adam Gen. 3. v. 22. and the Reason is because in Adam all his Posterity the whole Race of Mankind is denoted and signified Now this could not be but by vertue of some Divine Constitution For naturally Adam could have no other Relation to his Posterity than every other man hath unto his own And this was no other but that Covenant which God made with all mankind in him whose Promises and Threatnings Rewards and Punishments must therefore equally respect them with him Wherefore Secondly they grant that on this account his Sin was imputed unto all his Posterity That is some of them do so and those the most sober of them So Rabbi Menahem Rakanatensis in sec. Bereshith c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no wonder why the Sin of Adam and Eve was engraven and sealed with the Signet of the King to be propagated unto all following Generations For in the day that Adam was created all things were finished so that he was the Perfection and Complement of the whole workmanship of this world Therefore when he sinned the whole world sinned whose Sin we hear and suffer which is not so in the Sin of his Posterity To be sealed with the Signet of the King is their Expression of Gods Constitution And these words are very consonant to those of our Apostle Rom. 5.12 As by one man Sin entered into the World and Death by Sin so Death passed upon all men for that or because in him all have sinned To the same purpose speaks the Targum on Eccles. 7. v. 29. in the Copies followed by the Jayan and London Bibles for so the words are not in those of Buxtorf nor the Biblia Regia God made the First man upright and innocent before him but the Serpent and Eve seduced him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave cause why the day of Death should come on him and all the Inhabitants of the Earth And we can have no more Authentick Testimony of the Apprehensions of their antient Doctors than what their Targums afford us And therefore Joseph Albo in Scher Itharim expresly concludes lib. 1. chap. 11. that all the punishments relating unto Adam and Eve for their first Sin belong unto all mankind And whereas they fancy that some Persons spent their dayes without actual sin at least any such as should deserve Death they charge their Death on the guilt of the sin of Adam So the Targum on the last Chapter of Ruth And Hobed begat Jesse who was called Nachash and there was no iniquity or corruption in him for which he should be delivered into the hâ—nd of the Angel of Death to take his soul from him and he lived manâ— dayes untill the Counsell that the Serpent gave to Eve abode before the Lord and upon that Counsâ—ll were all the inhabitants of the Earth made guilty of death and upon the aâ—â—â—unt of that sin dyed Jesse the Righteous Lud. Capellus in his Annotations on John 3. hath an observation on this passage in the Targum not
interprets the Angel to be sent before him the Angel of Gods presence from Heaven to lead the people out of their Captivity as of old he went before them in the Wilderness when they came out of Aegypt But we are better taught who this Messenger was Matth. 11.10 Mark 1.2 As for the Lord whom they sought he speaks plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King the Messiah and this the Angel of the Covenant he adds indeed the old Story about Elijah and his zeal for the Covenant whence he had the honour to preside at Circumcision to see the Covenant observed and may be thence called the Angel of the Covenant But it is plain in the words and confessed by Aben Ezra that the Lord whom they sought and the Angel of the Covenant are the same And as to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come suddenly unto his Temple he adds in their Explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time of the end is not revealed nor unfolded in the Book of Daniel It is said he shall come suddenly because there is no man that knows the day of his coming before he came We grant that the precise day of his coming was not known before he came but that the time of it was foretold limited and unfolded in the Book of Daniel so far as the season and age of it would admit was made evident all future expectation declared to be void and that in the Book of Daniel we shall immediately demonstrate At present we have proved and find that they cannot deny but that he was to come unto the second Temple whilest it was yet standing § 27 Once more we may yet add the consent of others of their Masters besides these Expositors Some Testimonies out of their Doctors are Cited by others I shall only name one or two of them in Talmud it self Tractat. Sanâ—d caâ— 11. the application of this place of Haggai unto the Messiah is ascribed unto Rabbi Akiha his words as they report them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little glory will I give unto Israel and then the Messiah shall come And this man of so great repute among them that Rabbi Eleazar affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the wise men of Israel were like a little Garlick in comparison of that bald Rabbi This then is their own avow'd Tradition and the other place of Malachi concerning the Angel of the Covenant is expounded of the Messiah by Rainbain in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes saith he of the Messiah the Children of Israel shall be restored unto their Genealogies by the Holy Ghost that shall rest upon him as it is said Behold I send my Messenger before me and the Lord whom ye seek shall come unto his Temple We have then found out both from the clear words of both these Prophesies and the consent of the Jews themselves who it is that is here promised in them that he should come to his Temple § 28 This is the glory of the second house promised in Haggai The end of the Temple and of all the glory of it and all the Worship performed in it was to prefigure the promised seed who was the true and only substantial glory of them all and of the people to whom they were committed for he was to be a Light to light the Gentiles and the glory of his people Israel Therefore in all the Worship of the Temple those who believed and in the use of the Ordinances of it saw unto the end of their institution did continually exercise faith on his coming and earnestly desire the accomplishment of the promise concerning it The great glory then of this Temple could consist in nothing but this coming of the Lord whom they sought the desire of all Nations unto it Now that he should come whilest the Temple stood and continued is here confirmed by this double Prophetical Testimony and the Temple being utterly and irreparably destroyed now above 1600. years ago It must be acknowledged that the Messiah is long since come unless we will say that the Word of God is vain and his Promise of none effect The General Exception of the Jews unto this Argument taken from the limitation § 29 of the time allotted unto the coming of the Messiah we shall afterwards consider In one word that which they relieve themselves withall against the prediction of Haggai and Malachi that he should come unto the Temple then built amongst them which they acknowledge is so truly ridiculous that I shall not need to retain the Reader with the consideration of it They say the Messiah was born at the Time determined before the destruction of the second Temple but that he is kept hid in the Sea or in Paradise or dwells at the Gates of Rome among the Lepers waiting for a Call from Heaven to go and deliver the Jews with such follies do men please themselves in the great Concernments of the glory of God and their own eternal welfare who are left destitute of the Spirit of light and truth sealed up under the efficacy of their own blindness and unbelief But hereof we shall treat further in the Consideration of their General Answers to this whole Argument in hand Exercitatio XIV Daniels Weeks Chap. 9.24 25 26 27. proposed unto consideration Attempt of a Learned man to prove the coming and suffering of the Messiah not to be intended examined First Reason from the difficulties of the Computation and differences about it removed Whether this place be used in the New Testament Objection from the time of the Beginning of this computation answered Distribution of the LXX Weeks into VII LXII and one Reason of it Objectiâ—n thence answered The cutting of the Messiah and the destruction of the City not joyned in one Week Things mentioned v. 24. peculiar to the Messiah The Prophecy owned by all Christians to respect the Messiah The Events mentioned in it not to be accommodated unto any other No Types in the words but a naked prediction The Prophecies of Daniel not principally intending the Churches of the latter dayes Streights of time intimated when they fell out Coincidence of Phrases in this and other Predictions considered Removal of the daily Offering and causing the Sacrifice and Offering to cease how they differ The Desolation foretold Distribution of the LXX Weeks accommodated unto the Material Jerusalem Objections removed Distribution of things contained in this Prophecy Argument from the computation of time warranted First neglected by the Jews then cursed yet used by them vainly Concurrent Expectation and Fame of the coming of the Messiah upon the Expiration of Daniels Weeks Mixture of things good and poenal Abarbinels Figment rejected Four hundred and ninety years the time limited Fancy of Origen and Apollinaris The true Messiah intended Proved from the Context The Names and Titles given unto him The work assigned to him That work particulary explained the expressions vindicated To make an
wherewith it was begun and ended for on the first day and last day of the seven there was to be a solemn and holy Convocation unto the Lord to be observed in a cessation from all labour and in holy duties and here also it were lost labour to reckon up the Cautions Rules and Instructions which the Jewish Doctors give about the nature kinds and sorts of Leaven of the search that was to be made for it and the like most of them being vain imaginations of superstitious minds ignorant of the Truth of God § 18 This Sacrifice of the Passeover with its attendant Feast of Vnleavened Bread to be annually observed on the fourteenth day of the moneth Abib unto the end of the twenty second was the second solemn Ordinance of that people as the People and Church of God And the Jews observe that no other positive Ordinances but only Circumcision and the Passeover had that sanction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision or Extermination annexed unto them Concerning Circumcision the words are plain Gen. 17.14 The uncircumcised Man-Child whose flesh of his foreskin shall not be circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall be cut off from his People he hath broken my Covenant And with reference to the Passeover Exod. 12.15 Whosoever eateth leavened bread from the first day untill the seventh day that soul shall be cut off from Israel Whereas they observe as Aben Ezra upon this place that it is annexed to above twenty negative Precepts intimating that there is a greater provocation and sin in doing any thing in the Worship of God against his Commandment then in omitting what he had commanded though both of them be evil The Observation I acknowledge in general is true but the Application of it to the Passeover is not so For although we should suppose that the words of Exod. 12.15 do relate unto the Passeover also although they seem to respect only the seven dayes of the feast of Unleavened Bread yet they do not require the observation of the Passeover it self under that penalty but upon a supposition of the observation of the Passeover they were to eat the Lamb with unleavened Bread which was a negative Precept namely that they should have no leaven in their bread and so was justly attended in its transgression with this cutting off And this cutting off the Jews generally interpret when it is spoken indefinitely without a prescription of the manner how it should be done or by whom to respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of Heaven or the vindictive Justice of God which in due time will find out the Transgressor But we know that God long bare with them in the omission of this Ordinance of the Passeover its self § 19 What are the observations of the late Jews in the imitation of their fore-Fathers observance of this Ordinance of God the Reader may see in Buxtorfs Synagoga Judaica and in part in the Annotations of Aâ—sworth and they need not here be repeated This only I shall obâ—erve that all of them in their Expositions of this Institution do make the Application of its several parts unto other acts of God in dealing with them Such as indeed the Text of Moses plainly leads them to And this perfectly overthrows their pretensions as to their other Ceremonies and Sacrifices namely that they were instituted for their own sakes and not as signs of things to come the figurative nature of this their greatest Ordinance being manifest and acknowledged by themselves § 20 On occasion of this great solemn Ordinance there was given unto the People two additional Institutions the first concerning the Writing of the Law on their foreheads and Hands the other of the Dedication unto God of all that opened the Matrix The first of these is prescribed Chap. 13.9 And it shall be for a sign upon thine hand and as a memorial between thine eyes that the Lords Law may be in thy mouth ver 16. and it shall be for a token upon thine hand and as frontlets between thine eyes Whereunto may be added Dâ—ut 6.6 7 8 9. And these words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes and thou shalt write them upon the posts of thine house and on thy gates In the observation of sundry things supposed to relate unto these precepts consisteth the principal part of the Superstition of the present Jews For they have mixed the observation of this duty whatever be intended by it with many foolish and noisome imaginations It doth not indeed appear to me that any more is intended by these Expressions a sign upon thy hand and a memorial or frontlet between thine eyes but a continual Remembrance and careful practice of the Institution it self and their calling to mind thereby the mercy and goodness of God in their deliverance which they were to celebrate when they came unto a settlement in their own Land by writing some passages of the Law upon the doors and posts of their houses But they are otherwise minded That which is prescribed unto them is called v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign as it was to be on their hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial as between their eyes both which are very capable of our interpretation but v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Deut. 6.8 From which word which they know not what it signifies they draw out all the mysteries of their present observances The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thephilin which word seems to be taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or prayers and to be so called from the prayers that they used in the Consecration and Wearing of those frontlets But because they are rendered in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philacteria some would derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conjoyn keep and bind which hath some allusion at least to the sense of the Greek Word And this Origination and denotation of the word the Learned Fuller contends for Miscelan l. 5. c. 7. The manner of their present observation hereof to this purpose is they write four Sections of the Law on parchment And why four that they gather from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totaphoth Tot. saith Rabbi Solomon in Pontus by the Caspian Sea somewhere signifies two and Poth signifies two in Aegypt both which make four undoubtedly Or as they say in the Talmud Tat in Casphe signifies two and Pat in Africa So that four Sections must be written Scaliger supposeth the word to be Aegyptian which is not unlikely but that it should signifie an
pride and persecution Acts 12. And this Ministry of theirs is in an especial manner pointed unto in several places of the Revelation where the Judgements of God are foretold to be executed on the persecution of the world And this work they wait for in an holy Admiration of the Patience of God towards many a provoking Generation and are in a continual readiness to discharge it unto the uttermost when they shall receive their Commission so to do Dan. 7. 7. They carry the souls departed into Abrahams bosom Luke 16.22 8. Lastly The Ministry of Angels respects the general Resurrection and Day of Judgement The Lord Christ is every where described coming to Judgement at the last day attended with all his holy and glorious Angels Matth. 24.31 Chap. 25.31 2 Thess. 1.7 8. Jude 14.15 And great shall be their work towards the Elect in that day when the Lord Christ shall be admired even by them in all those that do believe For although the work of the Resurrection like that of the Creation is to be effected by the immediate Operation of Almighty Power without the interveniency of any secundary finite Agents limited in their Power and operation yet many things pâ—eparatory thereunto and consequents thereof shall be committed unto the Ministry of Angels By them are the signs and tokens of it to be proclaimed unto the world to them is the sounding of the last Trumpet and general summons given out unto all flesh to appear before Jesus Christ committed with all the glorious solemnity of the Judgement it self And as they bear and accompany the departing souls of the Saints into the receptacles of their rest in Heaven so doubtless also shall they accompany them in their joyful return unto their beloved old Habitations By them also will the Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust and so also at length by them bring all the heirs of salvation triumphantly into the full Possession of their inheritance And thus much may suffice to have spoken about the Ministry of Angels here mentioned by the Apostle by all which it farther appears how neither in their Nature nor their Office they are any way to be compared with the Son of God in his Ministry towards the Church Some deductions also for our especial Use and Instruction may here be added from what hath been spoken As 1. That we ought to be very careful to use sobriety in our Speculations and Meditations about this matter Herein doth the Caution of the Apostle take place in an especial manner that we should be wise unto sobriety Rom. 12.3 and not to think our selves wise above that which is written This some neglecting of old and endeavouring to intrude themselves into the things which they had not seen Col. 2.18 that is boasting of the knowledge and acquaintance with Angels which they had no ground for nor any safe Instruction in fell into Pride Curiosity Superstition and Idolatry as the Apostle in that place declareth And almost in all Ages of the Church men have failed on this account The Curiosity of the Jews we did in some measure before manifest To them in their Imaginations succeeded the Gnosticks whose portentous Aeones and Genealogies of inferiour Deities recounted by Irenaeus Origen Tertullian Epiphanius and others of the Antients were nothing but wicked and foolish Imaginations about Angels Unto them succeeded those about the beginning of the fourth Century who flatly Worshipped Angels and had Conventicles or private meetings for that purpose who are expresly condemned in the thirty fifth Canon of the Councel of Laodicea An. 364. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they plainly adjudge that practice to be Idolatry and Apostasie from Jesus Christ. After these about the end of the fourth or beginning of the fifth Century He vented his curious speculations about their Hierarchy Orders and Operations who personated Dionysius the Areopagite of whom we spake before From them all did that sink of Idolatry Superstition and Heresies the Church of Rome derive her present Speculations Adoration Worship and Invocation of Angels But as these things are all of them without besides and against the Word in general so they are in particular expresly prejudged and condemned by the Apostle in the place to the Colossians before mentioned And of such kind of needless useless unprofitable dangerous Speculations we are to beware and many of them I could in particular recite but that I would not teach them unto any by condemning them before all but yet 2. Danger should not deter us from Duty Because some have miscarried in this matter we ought not therefore wholly to neglect it there being so great a concernment of the glory of God and our own good enwrapped therein Had others erred or wandred indeed because they had neither Way to walk in or Guide to attend unto it had been sufficient to restrain us from attempting any thing in this matter but whereas it is evident that they wilfully neglected the Way or pressed farther than the paths of it lead them and despised their Guide following their own imagination instead thereof shall others be discouraged in their Duty whereas they may avoid their miscarriages Wary indeed this may and ought to make us in our enquiries but not neglective of our duties We have the Word of God for our Way and Guide if we go not besides it if we go not beyond it we are as safe when we treat of Angels as if we treated of Worms We have seen in part of what signal use their Ministry is as unto our good and the glory of Jesus Christ. And it is pride to the height not to enquire after what may be known because there are many things that we may not know nor comprehend If that take place it will debar us from all search into the Mysteries of the Gospel For upon our utmost Attainments we know but in part Gods Revelation is the Object of our knowledge So far as that is made and given so far we may enquire and learn Besides it is the height of Ingratitude not to search after what may be known of this great Priviledge and Mercy whereof we are made partakers in the Ministry of Angels God hath neither appointed nor revealed it for nothing He expects a reverence of Praise and Glory for it and how can we bless him for it when we know nothing of it This Ministry then of Angels is that which with sobriety we are in a way of Duty to enquire into 3. Let us on this account glorifie God and be thankful Great is the Priviledge manifold are the Blessings and Benefits that we are made partakers of by this Ministry of Angels Some of them have been before recounted What shall we render for them and to whom Shall we go and bow our selves down to the Angels themselves and pay our homage of Obedience unto them They all cry out with one accord see
suffered together with him The Story by the way of the Martyrdome of this James is at large reported by § 6 Eusebius out of Hâ—gesippus Histor. Eccles. l. 2. cap. 23. in the Relation whereof he is followed by Hierom and sundry others I shall say no more of the whole Story but that the Consideration of it is very sufficient to perswade any man to use the liberty of his own Reason and Judgement in the perusal of the Writings of the Antients For of the Circumstances therein reported about this James and his death many of them as his being of the Line of the Priests his entring at his pleasure into the Sanctum Sanctorum his being carried up and set by a great multitude of people on a pinacle of the Temple are so palpably false that no colour of probability can be given unto them and most of the rest seem altogether incredible That in general this Holy Apostle of Jesus Christ his kinsman according to the flesh was stoned by Ananus during the Anarchie between the Governments of Festus and Albinus Josephus who then lived testifies and all Ecclesiastical Historians agree § 7 The Churches at this time in Jerusalem and Judaea were very numerous The Oppressors Robbers and Seditious of all sorts being wholly intent upon the pursuit of their own ends filling the Government of the Nation with tumults and disorders the Disciples of Christ who knew that the time of their preaching the Gospel unto their Countreymen was but short and even now expiring followed their work with diligence and success being not greatly regarded in the dust of that confusion which was raised by the Nation 's rushing in to its fatal ruine § 8 All these Churches and the multitudes that belonged unto them were altogether with the Profession of the Gospel addicted zealously unto the Observation of the Law of Moses The Synod indeed at Jerusalem had determined that the yoke of the Law should not be put upon the necks of the Gentile Converts Acts 15. But eight or nine years after that when Paul came up unto Jerusalem again Chap. 21. v. 20 21 22. James informs him that the many thousands of the Jews who believed did all zealously observe the Law of Moses and moreover judged that all those who were Jews by birth ought to do so also and on that account were like enough to assemble in a disorderly multitude to enquire into the practice of Paul himself who had been ill reported of amongst them On this account they kept their Assemblies distinct from those of the Gentiles all the world over as amongst others Hierom informs as in his Notes on the first Chapter of the Galatians All those Hebrews then to whom Paul wrote this Epistle continued in the use and practice of Mosaical Worship as celebrated in the Temple and their Synagogues with all other Legal Institutions whatever Whether they did this out of an unacquaintedness with their liberty in Christ or out of a pertinacious adhâ—rence unto their own prejudicate Opinions I shall not determine § 9 From this time forward the Body of the people of the Jews saw not a day of peace or Quietness Tumults Seditions Outrages Robberies Murders increased all the Nation over And these things by various degrees made way for that fatal War which beginning about six or seven years after the Death of James ended in the utter desolation of the People City Temple and Worship foretold so long before by Daniel the Prophet and intimated by our Saviour to lye at the door This was that day of the Lord whose suddain approach the Apostle declares unto them Chap. 10.36 37. For ye have need of Patience that after ye have done the Will of God ye may receive the Promise For yet a little while and he that shall come will come and will not tarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A very little while less than you think of or imagine the manner whereof he declares Chap. 12.26 27 28. And by this means he effectually diverted thâ—m from a pertinacious adherence unto those things whose dissolution from God himself was so nigh at hand which Argument was also afterwards pressed by Peter 2 Epist. Chap. 3. § 10 Our blessed Saviour had long before warned his Disciples of all these things particularly of the desolation that was to come upon the whole people of the Jews with the Tumults Distresses Persecutions and Wars which should precede it directing them to the exercise of patience in the discharge of their duty untill the approach of the final Calamity out of which he advised them to free themselves by flight or a timely departure out of Jerusalem and all Judaea Matth. chap. 24. v. 15 16 17 18 19 20 21. This and no other was the Oracle mentioned by Eusebius whereby the Christians were warned to depart out of Jerusalem It was given as he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to approved men amongst them For although the Prophesie its self was written by the Evangelists yet the especial meaning of it was not known and divulged amongst all The Leaders of them kept this secret for a season least an exasperation of the people being occasioned thereby they should have been obstructed in the work which they had to do before its accomplishment And this was the Way of the Apostles also as to other future events which being foretold by them might provoke either Jews or Gentiles if publickly divulged 2 Thess. 2.5 6. But now when the Work of the Church among the Jews for that season was come to its close the Elect being gathered out of them and the final Desolation of the City and People appearing to be at hand by a concurrence of all the signs foretold by our Saviour those entrusted with the sense of that Oracle warned their Brethren to provide for that flight whereunto they were directed That this flight and departure probably with the loss of all their Possessions was grievous unto them may easily be conceived But that which seems most especially to have perplexed them was their relinquishment of that Worship of God whereunto they had been so zealously addicted That this would prove grievous unto them our Saviour had before intimated Matth. 24. v. 20. Hence were they so slow in their Obedience unto that Heavenly Oracle although excited with the remembrance of what befell Lots Wife in the like Tergiversation Nay as it is likely from this Epistle many of them who had made Profession of the Gospel rather than they would now utterly forego their old Way of Worship deserted the Faith and cleaving to their unbelieving Countreymen perished in their Apostasie whom our Apostle in an especial manner forewarns of their inevitable and sore destruction by that Fire of Gods Indignation which was shortly to devour the Adversaries to whom they associated themselves Chap. 10. v. 25 26 27 28 29 30 31. This was the Time wherein this Epistle was written This the Condition of the Hebrews § 11 unto whom it was
I will wait for him so that their words seem to be taken from this place of the Apostle as apprehending his Testimony to be cited from the Prophet which that it is not we shall prove evidently afterwards The same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I and the children which God hath given me From Isa. 8.17 CHAP. III. § 6 VEr 7 8 9 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day if you will hear his voice harden not your hearts as in the day of Provocation in the day of Temptation in the Wilderness when your Fathers tempted me proved me and saw my Works forty years wherefore I was grieved with that Generation and said they do alwayes err in heart and they have not known my wayes so I swore in my wrath they shall not enter into my rest From Psalm 95. v. 7 8 9 10 11. The Translation of the LXX agrees with the words of the Apostle both of them answering the Original Only the Apostle clearly to express the Reason of Gods Judgements on that people in the Wilderness distinguisheth the Words somewhat otherwise than they are in the Hebrew Text. For whereas that saith When your Fathers tempted me proved me and saw my Works Forty years long was I grieved with that Generation The Apostle adds that season of forty years to the mention of their sins and interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore refers his Speech unto the words foregoing as containing the cause of the ensuing Wrath and Judgement And although our present Copies of the Greek Bibles distinguish the Words according to the Hebrew Text yet Theodoret informs us that some Copies made the distinction with the Apostle and added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is observed by Nobilius and this could arise from no other cause but an attempt to insert the very words of the Apostle in that Text as did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also reckoned amongst its various Sections though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain in the vulgar Editions CHAP. IV. § 7 VEr 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God râ—sted on the seventh day from all his works From Gen. 2. v. 2. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Text to complâ—â—t his Assertion and leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had made as to his purpose The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and otherwise also differing from the Apostle CHAP. V. VEr 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art a Priest for ever after § 8 the Order of Melchisedech From Psalm 110. v. 4. So also the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Jod superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mos. There is nothing of Variety remaining in these words from any other Translations Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing I will bless thee and multiplying I will multiply thee From Gen. 22. v. 17. The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply thy seed CHAP. VIII VEr 9 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 9 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the dayes come saith the Lord when I will make a new Covenant with the House of Israel and with the House of Judah Not according to the Covenant that I made with their Fathers when I took them by the hand to lead them out of the Land of Aegypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Laws in their minds and write them in their hearts and I will be to them a God and they shall be to me a people And they shall not teach every man his neighbour and every man his Brother saying know the Lord for all shall know me from the least of them to the greatest of them For I will be mercifull to their unrighteousness and their sins and their iniquity will I remember no more From Jer. 31. v. 32 33 34 35. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his neighbor ver 11. the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow Citizen But some Copies of the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some of this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it evident that there hath been tampering to bring them to Vniformity But the greatest difficulty of this Quotation ariseth from the Agreement of the Apostles words and the Translation of the LXX where both of them seem to depart from the Original For those words in the Hebrew Text v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they made void and I was an Husband unto them or ruled over them are rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant and I regarded them not The Reason of the Apostles Translation of those words we shall manifest and vindicate in our Exposition of the Context At present the coincidence of it with that of the LXX and that wherein they both seem to differ from the Original and all Translations besides the Syriack and the Arabick which are made out of it though the Syriack follow it not in the confused transpositions that are made of Jeremiah's Prophesies from Chap. 25. to Chap. 40. as the Arabick doth is only to be considered which shall be done so soon as we have recounted the remaining Testimonies whereof some are attended with the same difficulty CHAP. IX § 10 VEr 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the blood of the Covenant which God hath enjoyned unto you From Exod. 24.8 The sense of the Hebrew Text is alluded unto not the words absolutely The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much difference from the words of the Apostle CHAP. X. § 11 VEr 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice and Offering thou wouldst not have a Body thou hast prepared me From Psalm 40. v. 6. So also the LXX both with great difference from the Original For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my ears hast thou digged or bored is rendered a Body thou hast prepared me Of the Reason of which difference and agreement we shall treat afterwards Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not required the Apostle expresseth exactly the sense of the Holy Ghost but observes not the first exact signification of the word The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soughtest not Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come in the Head or beginning of the Book it is written of me to do thy will O God That is Gen. 3. v. 15. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the roll of the Book Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
unworthy consideration The Jâ—ws call Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differs little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he may be here intended for he may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because he was prefigured by the Brazen Serpent and because the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same by Gematry or in their Numeral Letters a great occasion amongst them to change the Names of Persons and things And this they might have from some Tradition which they understood not The like Testimony we have in Siphre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Jose the Galilean said go forth and learn the Merit of Messiah the King and the reward of that Righteous One above the first Adam who had only Negative Precepts given unto him which he transgressed behold how many deaths befell him and his Generations and the Generations of his Generations unto the End of all Generations Answerable unto that of the Apostle Rom. 5.18 Therefore as by the offense of one judgement came upon all men unto condemnation even so by the righteousness of one the free gift came upon all men unto the justification of Life And this Punishment of the Sin of Adam and Eve they grant to have been so terrible that they say that in the day they were cast out of Paradise God lamented over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as Adam and Eve when they were judged and cast out of the Garden of Eden and the Lord of the world lamented over them Targum on Lamenta chap. 1. v. 1. And to shew also that the whole creation was made subject unto Vanity upon the Sin of our first Parents Mâ—ses Hâ—ddâ—rshan in Bereschit Rabba on Gen. 3. v. 6. informs us that Eve gave of the fruit of the Tree which she took unto all the Beasts of the field and Birds of the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only which they interpret the Phaenix excepted The Truth indeed in these Expressions is clouded with Fables and trifles but thâ—y who are offended at them may do wâ—ll to direct us unto Judaical Writers that are free from such follies and yet on thâ—se things do innumerable poor souls venture their Eternal Condition in an opposition to the blessed Gospel of the glorious God The later Masters I acknowledge are in this whole matter lubricous and uncertain § 9 and thâ—y have been so in especial manner ever since they began to understand the plea of Christians for the necessity of satisfaction to be made by the sufferings of the Messiah from the Doctrine of the Fall and Sin of Man Hence Abarbinel in his Commentary on Isa. 53. expresly argues against those sufferings of the Messiah from the non-necessity of them with reference unto the Sin of Adam They contend also some of them that it was not so sorely revenged as we plead it to have been Ask an Heretick a Christian saith Lipman in his Nizzachon how it can enter into their hearts to think that God should use so great severity against the Sin of Adam that he should hold him bound for so small a matter namely for the eating of an Apple that he should destroy him in this world and that to come and that nâ—t him only but all his Posterity But the blind Pharisee disputes not so much against us as against God himself Who was it that denounced death in case he so transgressed Who was it that pronouncâ—d him miserable and the world accursed on the account thereof Are we to blame if the Jews are not pleased with the wayes of God Besides although to eat an Apple be in its self but a small thing yet to disobey the command of the great God is no such small matter as the Jew supposeth especially that command which set boundaries unto that excellent condition wherein Adam in the right of all his Posterity was placed But these Exceptions owe their Original unto a discovery of the Tendency of that Truth which otherwise as we have shewed they are convinced of and which we have sufficiently cleared from the Scripture § 10 The second consequent of the first sin of man is the Morall corruptiâ—n of Nature the spring of all that evil of actual sin that is in the world And herein we have â— full consent from the Jews delivered after their manner both in the Tarâ—ums Talmuds and private Writings of their principal Masters For an Evil Concupiscence iâ— the heart of man from his very conception they generally acknowledge The name they give unto it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figmentum malum the evil figment of the Heart properly enough from Gen. 6. v. 5. And God saw that the wickedness of man was great in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thâ—◠〈◊〉 whole figment of the thoughts or computation of his heart was only evil eveâ—◠〈◊〉 Hence have they taken their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more proper name than that used by Christian Divines of Originale Peccatum And it is a ludicrous ignorance in some of the late Rabbins who profess themselves to deny Original Sin as doth the Author of the Questions and Objections published by Brenius and others of them and yet in tâ—e mean time grant this Evil figment in all mankind which was not in Adâ—m in his innocency And hereunto they oppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Good Concupisâ—ence whiâ—h they fancy to come on every one at the Age of thirteen years when he becomes â—iâ—â—us Praecepti or liable unto the commands of God The â—argumisâ—s term it in the Chaâ—dâ—e Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same Purpose And it is mentioned by them Psal. 13.5 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil figment say not I have ruled over him instead of the Enemâ— for it is the chief enemy of men Twice also it is mentioned in the Targum of Psâ—â—m 50. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain the Evil figment and it shall â—e accâ—unted bâ—fâ—re God as a Sacrifice Doubtless none more acceptable and to the same purpose the words are also v. 23. And in Psalm 91.12 that thy foot stumble not at the evil figment which is like a stone That is that it seduce thee not that it cause thee not to offend to stumble and fall into sin See James 1.14 And Psalm 119. v. 70. they call it absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment or evil fomes of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment of their heart is made thick or hard as with fatness an expression not unusual in the Scripture to set out impenitency and security in sinning Isa. 6.10 And in Isa. 62. v. 10. they mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thought of lust or of the figment which is that conceiving of it mentioned by James Chap. 1.14 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the inward evil thoughts of the heart or the first motion of sin Moreover they do not unfitly
〈◊〉 a living Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one is a Property of God He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living God 1 Tim 4. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.16 who alone hath immortality A mortal man is not rightly called a living Redeemer one that hath life in his power Besides Job met with no such Redeemer out of his troubles and therefore R. Levi Ben. Gershom confesseth that it is God who is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the Living One and liveth to Eternity Of this Redeemer Job saith he shall stand on the Earth or arise on the dust if the words be taken in the former sense as they will bear either his Incarnation and coming into the world if in the latter his Resurrection out of the dust is intended The former seems most probable and the Earth is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dust to denote the infinite condescention of this Redeemer in coming to converse on this dust that we live in and upon And this he shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is used to express the Eternity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 44. v. 6. I am the first and I am the last so Chap. 48.11 Whence Ralbag before mentioned interprets this expression with respect to the works that God shall do in the earth in the latter dayes And in this respect our Goel is said to be Alpha and Omega the first and the last the beginning and the ending He that abides thus the same after all shall stand on the Earth But the word also is often joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Generation a time a season Psalm 48.4 6 14. Psalm 102. v. 19. and denotes the futurition of it that it is to come and shall come So also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day as Isa. 30. v. 8. pointing out some signal latter day And here it is used absolutely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes which is the ordinary description and designation of the Dayes of the Messiah in the Old Testament This is that which Job expected which he believed Though he was among the Gentiles yet he believed the Promise and expected his own Personal Redemption by the blessed seed And thus although God confined the Posterity of Abraham after the flesh unto the Land of Canaan yet because in the Promised Seed he was to be Heir of the World he gives unto the Messiah the Heathen to be his inheritance and the utmost parts of the Earth for his Possession Psalm 2. v. 8. And upon the accomplishment of the work assigned unto him he promiseth that all the Ends of the world shall remember and turn unto the Lord and all the Kindreds of the Nations shall worship before him Psalm 22. v. 27. a plain declaration of the Gentiles coming in for their share and interest in the Redemption wrought by him See Psal. 45. v. 16. For these Rebellious ones was he to receive gifts that the Lord God might dwell among them Psalm 68. v. 18. So that by him Aegypt and Aethiopia were to stretch forth their hands unto God v. 31. Yea all Kings were to bow down to him and all Nations to serve him Psalm 72. v. 11 12 13 14 15 16 17. These poor Gentiles were the little Sister of the Judaical Church which were to § 31 be provided for in the love of her Spouse the Messiah Cant. 8. v. 8 9. For in the last dayes the dayes of the Messiah many People yea all Nations are to be brought unto the house of the Lord and to worship him acceptably Isa. 2. v. 2 3 4. And expresly Chap. 11. v. 10. The Root of Jesse which the Jews grant to be the Messiah is to stand for an Ensign unto the People and to it shall the Gentiles seek even for that Salvation and Deliverance which he had wrought and they are preferred therein before Israel and Juda v. 12. Aegypt and Assyria that is the other Nations of the world are to be brought into the same Covenant of the Messiah with Israel Chap. 19. v. 25. For all flesh was to see the glory of God and not the Jews only Chap. 40. v. 5. And the Isles or utmost parts of the Earth were to wait for the Law of the Promised Messiah Chap. 42. v. 4. And the whole of what we assert is summed up Chap. 49. v. 6. where God speaks unto the Promised Seed and sayes It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a Light unto the Gentiles that thou mayest be my Salvation unto the Ends of the Earth Where he is as fully promised unto the Gentiles to be their Salvation as ever he was unto Abraham or his Posterity See Chap. 51. v. 5. Chap. 53.12 And on this account doth God call unto men in general to come into his Covenant promising unto them an interest in the mercies of David and that because he hath given this seed as a witness unto them as a Leader and Commander or the Captain of their Salvation Chap. 55. v. 1 2 3 4. The effect of which call in the Faith of the Gentiles and their gathering unto the Promised Seed is expressed v. 5. The like Prophecies and Predictions of the Gentiles partaking in the Redemption to be wrought occur in all the Prophets especially Ezechiel Micah Zechâ—riâ—h and Malachie but the instances already produced are sufficient unto our purpose § 32 There seems yet to be somewhat inconsistent with what we have declared in the words of the Apostle Eph. 3. v. 5 6. God by Revelation made known unto me the mysterâ—e which in other Ages was not made known unto the Sons of mâ—n as it is now revealed unto his holy Apostles and Prophets by the Spirit that the Gentiles should be fellow heirs and of the same body and partakers of his Promise in Christ by the Gospel The Apostle seems to deny that this mysterie of the participation of the Gentiles in the Blessing by the promised seed was revealed or made known before the time of its discovery in and by the Gospel and therefore could not be so declared by the Prophets under the Old Testament as we have evinced But indeed he doth not absolutely deny what is asserted only he prefers the Excellency of the Revelation then made above all the discoveries that were before made of the same thing The mysterie of it was intimated in many Prophecies and Praedictions though before their accomplishment they were attended with great obscurity which now is wholly taken away In former Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not saith he fully clearly manifestly known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of men in common and promiscuously though it were intimated unto the Prophets and by them obscurely represented unto the Church but it was not made known 〈◊〉
they believe that their Messiah is to be a meâ—r man born after the manner of all other men yet they never speak of his Birth or Natiâ—ity as a thing that they looked for only they speak of his coming but most commonly of his being revealed and their great expectation is when he shall be discovered and revealed And this proceedeth out of a secret self-conviction that he was born long since even at the time promised and appointed only that he is hidden from them as indeed he is though not in the sense by them imagined But what makes the Application of the night of the Passeover to the coming of the Messiah They cannot imagine that he shall come unto them whilest they are celebrating that Ordinance for that is not lawfull for them unless they were at Jerusalem whither they believe they shall never return untill he come and go before them It is then from some Tradition amongst them that their Deliverance out of Aegypt was a Type of the Deliverance by the Messiah whose Sacrifice and suffering was represented in the Paschal Lamb which gave occasion unto this Gloss. Exod. 40. v. 9. Targum of Jonathan Thâ—u shalt sanctifie it for the Crown of the Kingdom § 8 of the house of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the King Messiah who shall deliver Israel in the End of the Dayes The end of the Vnction there mentioned in the Text is that the things annointed might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinâ—sses unto the Lord. Now it was the Messiah alone who truly and really was this most Holy One Dan. 9. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoint or to make Messiah of the Holiness of Holinesses the most Holy One as he is called in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3.14 Chap. 4. v. 30. 1 John 2.20 Revel 3. v. 7. And hence as it should seem is this place applyed unto him by the Targumist and an intimation given that in all their Holy things their Tabernacle Sanctuary and Altar he was represented for as he was the most holy and his body the Temple wherein the fulness of the Godhead dwelt Col. 2. v. 9. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Tabernacled amongst us John 1. v. 14. And is our Altar Heb. 13. v. 10. Numb 11. v. 26. But there remained two of the men in the Camp the name of the one § 9 was Eldad and the name of the other was Medad and the Spirit rested upon them and they were of the men that were written but went not out unto the Tabernacle and they Prophesied in the Camp Here seemeth not to be any thing immediately relating unto the Messiah yet two of the Targums have brought him into this place but attended with such a story as I should not mention were it not to give a signal instance in it how they raise their Traditions Eldad and Medad prophesied in the Camp as the Text assures us What or whereabout they prophesied is not declared This the Targumists pretend to acquaint us withall Eldad they say prophesied of the Death of Moses the Succession of Joshua and their entrance into Canaan under his conduct This caused One to run and inform Moses which gave occasion to those words of his v. 29. Enviest thou for my sake for what if he do prophesie that I shall dye and thereon he would not rebuke them Medad prophesied of the coming of the Quailes to feed them but both of them prophesied and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter dayes Gog and Magog shall ascend with their Host against Jerusalem and they shall fall by the hand of the Messiah whereon in Jonathan there followeth a story of the delicious fare and dainties which they fancy unto themselves in those dayes But what is the Reason that Eldad and Mâ—dad must be thought to prophesie thus concerning Gog Ezek. 38. v. 17. we have these words Thus saith the Lord God unto Gog art not thou he of whom I have spoken in old time by my servants the Prophets of Israel which prohesied in those dayes and years that I would bring thee against them Not finding any express prophesie in the Scripture as they suppose concerning Gog because that name is not elsewhere used they could not fasten these words any where better than on Eldad and Medad concerning whom it is said that they Prophesied but nothing is recorded of what is spoken by them whereon they think they may assign unto them what they please although there is not the least reason to suppose that their Prophecying consisted in Predictions of things to come Speaking of the things of God and praising him in an extraordinary manner is called Prophecying in the Scripture So those words of the Children of the Prophets who came down from the High Place with Psalteries and Harps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 10. v. 5. and they are Prophecying is rendred in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are praising or singing Praises unto God which both their company and their instruments declare to have been their Employment But such occasions as these do they lay hold of for the raising of their Figments which in process of time grow to be Traditions § 10 Numb 23. v. 21. Chap. 24. v. 7 17 20 24. All the Targum agree that the Messiah is intended in these Prophesies of Baalam Especially on those words Chap. 24. v. 17. There shall come a Star out of Jacob and a Scepter out of Israel A King say they jointly shall arise out of Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Messiah shall be annointed And an illustrious Prophesie it is no doubt concerning his Coming and Dominion who is the Root and the Offspring of David the bright and Morning Star Rashi interprets the place of David who smote the Corners of Moab as he was in many things a Type of Christ. Aben Ezra confesseth that many interpret the words concerning the Messiah And Maimonides distributâ—s the Prophesie between David and the Messiah assigning some things unto one some to another Tractat. de Regib in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also they grant it to be the Prophesie of the Messiah And there is no doubt of the sense of their antient Masters from the story of Bar Coziba whom after they had accepted of for their Messiah from this place they called Bar Chocheba Akiba applying this Prediction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Star unto him And Fagius on the Targum in this place observes that in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chochab applyed unto the Messiah the Cabbalists observe two things First That the two first Letters signifie the same number with the Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of God that is twenty six and the two latter twenty two the number of the Letters of the Law The observation is sufficiently Talmudical but the intendment of it that the Messiah hath in
him the Name of God and shall fulfill the whole Law is a blessed Truth This Fagius and Munster before him observed out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bundle of Myrrh a Cahalistical Comment on the Pentateuch by R. Abraham But they all contend against the Application of this Prediction unto our Lord Jesus Christ for when say they did he smite the Corners of Moab when did he destroy all the Children of Seth and how were those words v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpret and Israel shall gather wealth or substance fulfilled But we have sufficiently proved the Messiah to be a Spiritual Redeemer and therefore however his Kingdom may be expressed in words signifying literally outward and temporal things yet things spiritual and eternall are to be understood as figuratively set out by the other Neither can these words be absolutely understood according to the Letter For whereas Seth was the Son given unto Adam in the room of Abel and all the Posterity of Cain wa◠cut off at the Flood if the Messiah destroy literally all the children of Seth he must not leave any one man alive in the world which certainly is not the work he was promised for Besides the Lord Christ hath partly already and in due time will utterly destroy all the stubborn Enemies of his Kingdom Neither can the Jews press the instance of Moab literally seeing themselves by Edom do constantly understand Rome or the Roman Empire Deut. 18. v. 15 16 17 18 19. This place is an eminent Prophesie concerning the § 11 Messiah and his Prophetical Office not before any where mentioned But the Law being now given which was to continue inviolably unto his coming Mal. 4.4 when it was to be changed removed and taken away this part of his work that he was to make the last full perfect Declaration of the will of God is now declared The Targums are here silent of him for they principally attend unto those places which make mention of his Kingdom Rashi refers the words unto the series of Prophets which were afterwards raised up Aben Ezra to Joshua others to Jeremiah upon the rejection of whose warnings the people were carried into captivity which they collect from v. 19. Whatever now they pretend of old they looked for some one signal Prophet from this place which should immediately come before the Messiah himself Thence was that Question in their Examination of John Baptist Art thou that Prophet John 1.21 namely whom they looked for from this Prediction of Moses But it is the Messiah himself and none other that is intended For First None other ever arose like unto Moses This is twice repeated in the words of Moses unto the people v. 15. God will raise thee up a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto me and in the words of God to Moses v. 18. I will raise them up a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto thee as thou art Lipman a blasphemous Jew in his Nizzachon contends that Jesus cannot be intended because he was not like Moses for Moses was a man only Jesus declared himself to be God Moses had Father and Mother Jesus had not as we say But the comparison intended doth not at all respect their Persons or their Natures but their Office It was in the Prophetical Office that the Prophet foretold was to be like unto Moses It is a Law-giver one that should institute New Ordinances of Worship by the Authority of God for the use and Observance of the whole Church as Moses did one that should reveal the whole will of God as Moses did as to that season wherein God employed him That this could not be Joshua nor any of the Prophets that ensued is evident from that Testimony of the Holy Ghost Deut. 34. v. 10. There arose not since a Prophet in Israel like unto Moses This must therefore be referred unto some singular Prophet who was then to come or there is an express contradiction in the Text. And this is none other but the Messiah concerning whom they acknowledge that he shall be a Prophet above Moses Secondly the extermination threatned unto the people upon their disobedience unto this Prophet here promised v. 19. never befell them untill they had rejected the Lord Jesus the true and only Messiah Wherefore this place is rightly applyed unto him in the New Testament Acts 3.22 23. Chap. 7.37 And we have hence a farther discovery of the Nature of the Deliverer and Deliverance promised of old and therein of the Faith of the Antient Church He was to be a blessed Prophet to reveal the mind and will of God which also he hath done unto the utmost And from this place it is that the Jews themselves in Midrash Coheleth cap. 1. say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter Redeemer is to be like the former Deut. 25. v. 19. Thou shalt blot out the Remembrance of Amaleck from under Heaven § 12 thou shalt not forget it Jonathan Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And also in the dayes of the Messiah the King thou shalt not forget it But as this savours too much of those revengefull thoughts which they frequently discover themselves to be filled withall so all these apprehensions proceed from the Old Tradition that by the Messiah we should be delivered from the hands of all our Enemies which they being carnal and earthly do wrest to give countenance unto their own desires and imaginations Deut. 30. v. 4. If any of thine be driven out unto the utmost parts of heaven from thence § 13 will the Lord thy God gather thee and from thence will he fetch thee Jonath Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence will the word of the Lord gather thee by the hand of Elijah the great Priest and from thence will he bring thee by the hand of Messiah the King The place is not amiss applyed unto the Deliverance which they shall one day have by the Messiah for it is to happen after the whole Curse of the Law is come upon them for their disobedience and that they shall turn again unto the Lord by Repentance v. 1 2. And whereas the words are doubled they suppose them to intimate a-double work of Deliverance one whereof they have committed to Elias from Mal. 4. v. 5. who was to be and was the fore-runner of the Messiah And these are places in the Books of Moses wherein they acknowledge that mention is made of the Messiah For that way whereby the Church of old was principally instructed in his work and office namely in the Sacrifices and Ceremonies of the Law they know nothing of it nor shall it here be insisted on seeing it must have so large a place in the Exposition of the Epistle its self § 14 1 Sam. 2.10 He shall give strength unto his King and exalt the horn of his annointed Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall exalt the Kingdom of his Messiah In Midrash Tillim also on
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
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
the Interpretations Conjectures and Traditions of most that went before him seems to agree with Kimchi in that of the Government being upon his Shoulder because his Father Ahaz sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Present unto the King of Assyria but he did not whereas it is expresly said that he paid him Tribute of three hundred Talents of Silver and thirty Talents of Gold for the raising whereof he emptied his own Treasures and the Treasures of the House of God yea and cut off the Gold from the Doors and Pillars of the Temple 2 Kings 18. v. 15 16. yet he mentions that other fancy of Rashi about the study of the Law and so leaves it But in this of the Name ascribed unto him he would take another course For finding Hezekiah in their Talmud Tract Saned Pereck Chelek called by his Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who had eight names as Senacherib is also childishly there said to have had he would in the first place ascribe all these names unto Hezekiah giving withall such Reasons of them as I dare not be so importune on the Readers patience as to transcribe and himself after he had ascribed this Opinion to Jonathan the Targumist and Rashi embraceth the other of Kimchi before confuted And yet knows not how to abide by that neither § 37 Thirdly How can it be said of Hezekiah that of the increase of his Government there should be no end seeing he lived but four and fifty years and reigned but twenty five And his own Son Manasseh who succeeded him was carried captive into Babylâ—n But as unto this Question and that which follows about his sitting upon the Throne of David for ever after they have puzled themselves with the great Mysterie of Mem Clausum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would have us to suppose that these words concerned only the life of Hezekiah though it be not possible that any other word should be used more significantly expressing Perpetuity Of the increase of his Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no end it shall be endless and he shall rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence or now and unto for ever for evermore And thus by the Vindication of this Place from the Rabbinical Exceptions we have not only obtained our principal intention about the promise of a Deliverer but also shewed who and what manner of Person he was to be even a Child that was to be born who should also be the Mighty God the Everlasting Father the Prince of Peace whose Rule and Dominion was to endure for ever § 38 Isaiah 10. v. 27. The yoke shall be destroyed because of the Annointing Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the People shall be broken before the Messiah And it may be some respect may be had in these words unto the Promised Seed upon whose account the yoke of the oppressors of the Church shall be broken but the words are variously interpreted and I shall not contend § 39 Isaiah 11.1 And there shall come forth a rod out of the stemm of Jesse and a branch shall grow out of his Roots Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a King shall come forth from the Sons of Jesse and Messiah shall be annointed from the Sons of his Sons his Posterity Ver. 6. The Wolf shall dwell with the Lamb Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the dayes of the Messiah of Israel peace shall be multiplyed in the earth and the Wolf shall dwell with the Lamb. That this Chapter contains a Prophesie of the Messiah and his Kingdom and that immediately and directly all the Jews confess Hence is that part of their usual Song in the Evening of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake thy self from dust arise My People clothed in glorious guise For from Bethlehem Jesse's Son Brings to my soul Redemption They call him the Son of Jesse from this place which makes it somewhat observable that some Christians as Grotius should apply it unto Hezekiah Judaizing in their interpretations beyond the Jews Only the Jews are not well agreed in what sense those words the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid c. are to be understood Some would have it that the nature of the brute Beasts shall be changed in the dayes of the Messiah but this is rejected by the wisest of them as Maimonides Kimchi Aben Ezra and others and these interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allegorically applying them unto that Vniversal Peace which shall be in the world in the dayes of the Messiah But the Peace they fancy is far from answering the words of the Prophesie which express a change in the nature of the worst of men by vertue of the Rule and Grace of the Messiah I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine or the Holy Land he interprets the latter end of the tenth Chapter to the destruction of them on both sides by God whereon their Messiah should be revealed as is promised in this which he expresseth in the close of his Exposition of the first Verse of Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there shall prevail great War between the Nations of the world one against another on or for the Holy Land and strong Nations shall fall in it by the sword of one another and therefore it is said behold the Lord the Lord of Host shall lop Chap. 10. v. 33. And a little after he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of that War shall Messiah the King be revealed For those Nations he would have had to be Gog and Magog and in many places doth he express his hopes of the ruine of the Christians by that War but the issue hath disappointed his hopes and desires Ise. 16. v. 1. Send ye the Lamb to the Ruler of the Land Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 40 They shall bring their Tribute unto the Messiah of Israel Oâ—serving as it should seem that the Moabites unto whom these words are spoken were never after this time tributary to Judah and withall considering the Prophesie of v. 5. which he applies also and that properly unto the Messiah the Targumist conceived him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler here mentioned unto whom the Moabites are invited to yield obedience and I conceive it will not be very easie to fix upon a more genuine sense of the words So also ver 5. Then shall the Throne of the Messiah of Israel be prepared in Goodness Doubtless with more Truth than those Christians make use of who wrest these words also to Hezekiah Isa. 28.5 In that day shall the Lord of Hosts be for a Crown of Glory Targum § 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah of the Lord of Hosts the Lord
WORD that is of God who was represented in that Vision as shall be manifested Some would put another sense on that Expression of the Targumists as though it intended nothing but God himself and instances of the use of it in that sense have been observed As Eccles. 8. v. 17. If a wise man say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his word that is say in himself Gen. 6. v. 6. It repented the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his word Also Ruth 3. v. 8. is urged to give countenance unto this suspicion As did Paltiel the Son of Laish who placed his sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between his Word and Michal the daughter of Saul the Wife of David But 1. The former places use not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is peculiar unto the sense contended for 2. The Targums on the Hagiographa are a late Postalmudical endeavour made in imitation of those of Onkelos and Ben Vzziel when the Jews had lost both all sense of their old Traditions and use of the Chaldee Language any other than what they learned from those former Paraphrases Nothing therefore can hence be concluded as to the intention of the Targumists in these words And they can have no other sense in that of Psalm 110. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said in or to his word for to my Lord as in the Original The Jews discern that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking relates in this place immediately to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3 the voice and not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God and therefore endeavour to render a Reason of that kind of Expression So Aben Ezra on the place giveth instances where a voice or sound in its Progress is said to walk As Exod. 19. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Trumpet went and waxed strong and Jer. 46. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice thereof shall go like a Serpent But these Examples reach not that under consideration For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may express sometimes the Progression or increase of a Voice yet it doth not so but where it is intimated to be begun before but here was nothing spoken by God untill after that Adam had heard this Word of God walking And therefore R. Jona cited by Aben Ezra would apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking unto Adam He heard the voice of God as he was himself walking in the Garden the absurdity of which Fiction the Words of the Text and Context sufficiently evince For not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the Verse It is therefore most probable that in the great alteration which was now coming upon the whole Creation of God mankind being to be cast out of Covenant the Serpent and the Earth being to be Cursed and a way of Recovery for the Elect of God to be revealed that He by whom all things were made and by whom all were to be renewed that were to be brought again unto God did in an especial and glorious manner appear unto our first Parents as he in whom this whole dispensation centered and unto whom it was committed And as after the Promise given He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an humane shape to instruct the Church in the Mysterie of his future Incarnation and under the Name of Angel to shaddow out his Office as sent unto it and employed in it by the Father so here before the Promise he discovered his distinct glorious Person as the eternal Voice or Word of the Father § 4 Gen. 18. v. 1 2 3. And the Lord appeared unto him Abraham in the Plains of Mamre and he sate in the Tent door in the heat of the Day and he lift up his Eyes and looked and lo three men stood by him and when he saw them he came to meet them from the Tent door and bowed himself toward the ground and said my Lord if I have now found favour in thy sight c. The Jews in Bereshith Ketanna say that this Appearance of God unto Abraham was three dayes after his circumcision from the sore whereof being not recovered he sate in the door of his Tent and that God came to visit him in his sickness But the Reason of his sitting in the door of the Tent is given in the Text namely because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in or about the heat of the Day as the day grew hot in an opposition unto the time of Gods appearance unto Adam which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cool aire of the day For as when God comes to curse nothing shall refresh the creature though in its own nature suited thereunto it shall wither in the cool of the day so when he comes to bless nothing shall hinder the influence of it upon his creatures however any thing in its self may like the heat of the day be troublesome or perplexing § 5 He lift up his Eyes and looked and behold three men stood by him The Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord appeared unto him and the Narrative is lo three men stood by him The Lord therefore was amongst them And it seems to be a sudden appearance that was made to him he saw them on a sudden standing by him he looked up and saw them and this satisfied him that it was an heavenly Apparition § 6 The business of God with Abraham at this time was to renew unto him the Promise of the Blessing Seed and to confine it unto his Posterity by Sarah now when he was utterly hopeless thereof and began to desire that Ishmael might be the Heir thereof Unto this signal work of mercy was adjoyned the intimation of an eminent effect of Vindictive Justice wherein God would set forth an Example of it unto all ensuing Generations in the destruction of Sodom and Gomorrah And both these were the proper works of him on whom the Care of the Church was in an especial manner incumbent all whose blessedness depended on that Promise and to whom the Rule of the World the present and future Judgement thereof is committed that is the Person of the Son And hence in the overthrow of those Cities He is said to set forth an ensample of his future dealing with ungodly men who is to be their Judge 2 Pet. 2.6 § 7 Aben Ezra reflects with scorn on the Christians who from this Place because three men are said to appear unto Abraham and he calls them My Lord would prove the Tri-personality of the Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the appearance of three men God is three and he is one and they are not separated or divided How then doth he answer what they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold they forget that there came two Angels unto Sodom That is that two of those who appeared were Angels and no more But if any
great is the Mysterie of § 9 Godliness God was manifest in the flesh justified in the Spirit seen of Angels Preached unto the Gentiles believed on in the World received up into Glory All things which concern the Messiah his Person Office and Work are exceedingly Mysterious as containing the principal effect of the Eternal Wisdom and Goodness of God and the sacred depths of the counsel of his Will Hence the things spoken of him in the Old Testament are unto carnal Reason full of seeming inconsistencies As for instance it is promised of him that he should be the seed of the Woman Gen. 3. v. 15. of the seed of Abraham Gen. 22. v. 18. and of the Posterity of David And yet that his name should be the Mighty God the Everlasting Father the Prince of Peace Isa. 9. v. 6. and of him it is said Thy Throne O God is for ever and ever Psal. 45. v. 6. that he is the Lord our Righteousness Jer. 23. v. 6. that he is the Lord of Hosts Zech. 2. v. 8. Moreover it is declared that he shall sit upon his Throne for ever and reign whilest his enemies are made his footstool Isa. 9. v. 7. Psalm 2.7 8. Psalm 45.6 7. and yet that he shall be cut off Dan. 9. v. 26. that he shall be pierced in his hands and feet Psalm 22. v. 16. slain by the sword of God Zech. 13. v. 7. and that in his death he shall have his grave made among the wicked and with the rich Isa. 53. v. 9. Alâ—o That he shall come with great Glory and the clouds of Heaven Dan. 7. v. 13 14. and that he shall come lowly riding on an Ass and a Colt the Foal of an Ass Zech. 9. v. 9. That the soul of the Lord was well pleased with him and alwayes delighted in him Isa. 42. v. 1. and yet that it pleased him to bruise him and put him to grief Isa. 53. v. 10. to forsake him Psalm 22. v. 1. That he was to be a King and a Priest upon his Throne Zech. 6. v. 13. and yet these things were inconsistent the Kingdom being annexed unto the family of David and the Priesthood to the Posterity of Aaron by Divine Constitution That he should be honoured and worshipped of all Nations Psal. 45. v. 11 12. Psal. 72. v. 10 11 15. and yet that he should be rejected and despised as one altogether undesirable Isa. 53. v. 3. That he should stand and feed or Rule in the Name and Majesty of God Micah 5. v. 4. and yet complains I am a worm and no man a reproach of Men and despised of the People Psal. 22. v. 6. All which with sundry others of the like nature concerning his Office and Work are clearly reconciled in the New Testament and their concurrence in the Person of our Lord Jesus Christ openly and fully declared § 10 At the time of his coming the Jews were generally as ignorant of these things as Nicâ—demus was of Regeneration they knew not how they might be And therefore when ever our Saviour intimated unto them his Divine Nature they were filled with rage and madness John 8. v. 58 59. They woâ—ld stone him because being a man he declared himself to be God John 10. v. 30 31 33. and yet when he proved it to them that the Messiah was to be so inasmuch as that being Davids Son yet David in Spirit calâ—ed him Lord they were confounded not being able to answâ—r him a word Matth. 22. v. 42 43 44 45 46. when he told them that the Son of Man the Messiah must be lifted up that is in his death on the Cross they objâ—cted unto him out of the Law that Christ abideth for ever John 12. v. 34. and they knew not how to reconcile these things Hence some of his own Disciples thought he could not be the Mâ—ssiah when they saw that he dyed Luke 24. v. 20 21. and the bâ—st of them seemed to have expected an outward temporal Kingdom But of all these difficulties as was said and seeming inconsistencies there is a blessed Reconciliation revealed in the Gâ—spel and an Application made of them to the Person of the Lord Jâ—sus the Office he bare and the Work that he accomplished This the Jews refusing by unbelief they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements Some things they deny to be spoken concerning the Mâ—ssiah some things they wrest and pervert to their own apprehensions and somewhat they allow and look for that is truly promised § 11 First For his Person and the things spoken concerning it they apply thereunto the Principal Engine which they have invented for their relief For whereas the Scripture hath declared unto us such a Messiah as should have the natures of Gâ—d and man in one Person which Person should in the nature of man suffer and dye and reign for spiritual ends and purposes thâ—y have rejected the Divine Nature of this Person and split that which remaineth into two Persons to the one wherâ—of they assign one part of his work as to sorrow suffer and dye to the other another part namely to Conquer Rule and Reign according unto their carnal Apprâ—hensions of these things They have I say feigned two Messiah's between whom they have distributed the whole work of him that is promised according unto their understanding of it And one of these is to come as they say before the other to prepare his way for him This first they call Messiah Ben Joseph because he is to be of the Tribe of Ephraim the other Messiah Ben David of whom afterwards Both of them are mentioned together in the Targum on Cant. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy two Deliverers which shall deliver thee Messiah the Son of David and Messiah the Son of Ephraim are like to Moses and Aaron The same words are repeated again Chap. 7. v. 3. And in those places alone in the whole series of Targums is there any mention of this fictitious Messiah the Author of that Paraphrase on the Canticles being Josephus Caecus who lived after the finishing of the Talmuds whereof he maketh mention In other parts of the Targum he appeareth not But in the Talmud he is frâ—quently brought on the Stage So Tractat. de Fâ—â—to Tâ—bernaâ—ul Distinct. Hachalil Chamesha It is a Tradition of our Masters that the Holy Blessed God shall say unto Messiah the Son of David who shall redeem us let him do it suddainly in our dayes ask somewhat of me and I will give it thee as Psal. 2. And when he shall hear that Messiah the Son of Joseph is ssain he shall say before the Lord Lord of the world I only ask life of thee for it seems that he shall be much terrified with the death of Ben Joseph Unto this Messiah they assign all things that are dolorous and include suffering in them which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are in the Scripture assigned to
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
might not shipwrack their souls at the appointed season But when the time of its accomplishment drew nigh they being generally grown dark and carnal and filled with prejudices against the proper work of the Messiah wholly disregarded it And since the misery that is come upon them for not discerning this time and Judgement most of them do cry out against all computations of time about the coming of the Messiah although they are plainly called and directed thereunto by God himself Neither can they conceal the vexation which from hence they receive by finding the design of the Prophecy so directly against them Hence this place of Daniel as to the time of the coming of the Messiah as the fifty third Chapter of Isaiah for his Office and Work are justly esteemed the racks and tortures of the Rabbins It may not therefore be amiss in our way to take a little prospect of their perplexity in this matter In the Talmud Tractat. Sanedrin they have laid down this general Rule Male pereant § 23 qui temporum articulos suppetunt quibus venturus est Messiah Or as they express it by a solemn Curse in the name of Rabbi Jonathan a great man among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let their bones rot who compute the times of the end And in Shebet Jehuda wherein they follow Maimonides in Jad Chazekah Tractat. de Regib cap. 12. they give a particular account of that solemn Malediction against the Computers of times It was invented they say because upon the mistakes of their reckonings or failings of their calculations the people are apt to despond and begin to suspect that he is already come So openly do they own it to be an invention to shelter their unbelief against their convictions Yet this hath not hindered some of their chiefest Doctors when they hoped to make some advantage of it as when they saw their Disciples under any distress enclinable unto Christianity to give out their conjectures without any respect unto the Talmudical Curse So the Author of Shalscheleth Hakkabala assigns the year for the coming of the Messiah to be the 5335th from the Creation which according to their computation fell out about the year of the Lord by our account 1575. Another would have it to be in the year 5358 that is twenty three years after in the year 1598. Abarbinel in his Comment on Isaiah comes short of these assigning it to the year 5263. or 5294. at the farthest for he had great expectations from the issue of the Wars between the Christians and Saracens that were in his dayes Their utmost conjecture in Zohar is upon the year 5408. which with their wonted success fell out in the year of our Lord 1648. or thereabouts And all these Calculations were invented and set on foot to serve some present exigency But the Talmudical Curse and Censure is pointed directly against them that would conclude any thing from the account of Gabriel given unto Daniel in this place This they plainly acknowledge in a Disputation which they had with a converted Jew before the Bishop of Rome recorded in their Shebet Jehuda Only they would except Daniel himself affirming that he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Computer of the time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer as though the Question were about the way and means whereby we attain a just computation of the time and not about the thing it self Daniel received the knowledge of this time by Revelation as he did the time of the accomplishment of the Captivity though he made use of the computation of time limited in the Prophecy of Jeremiah but in both he gives us a perfect Calculation of the time and so cannot be exempted from the Talmudical Malediction And I mention these things in the entrance of our Considerations of this Prophecy to manifest how far the Jews despair of any tolerable defence of their cause if the things recorded in it be duly weighed This then we see in general that the Holy Ghost directed the Church to compute the time of its spiritual deliverance by the coming of the Messiah no less evidently then he did that of their temporal deliverance from the Babylonian Captivity Neither are there more differences among Christians about the precise beginning and ending of Daniels LXX weeks then were and are about the beginning and ending of the LXX years of Jeremiah amongst the Jews This Rule was given them by God himself to direct and guide them if they would have attended unto it in that darkness and under those prejudices which the coming of the Messiah was attended withall § 24 And it is observable that although it was not the will of God that they should exactly know the year and day of the accomplishment of this Promise or that they could not attain unto it or had lost the Tradition of the sense of it yet about the end of the time pointed unto in this computation they were all of them raised up to a great expectation of the coming of the Messiah And this is not only evident from the Gospel wherein we find that upon the first preaching of John Baptist they sent unto him to know whether he were the Messiah or no and were all of them in expectation and suspense about it untill he publickly disavowed any such pretence and directed them to him who was so indeed but also from sundry other Testimonies which themselves can put in no exception unto Their own Historian tells us that what principally moved and instigated them to undertake an unequal War with the Romans was the ambiguity as he thought of the Oracle that about that time one of their Nation should obtain the Monarchy of the world Joseph de Bell. Judaic lib. 7. cap. 12. which he to play his own Cards wrested unto Vespasian who was far enough from being one of their Nation Now Divine Oracle about the coming of the Messiah at that season they had none but this of Daniel And so renowned was this Oracle in the world that it is taken notice of by both the Famous Roman Historians who wrote the occurrences of those dayes Pluribus persuasio inerat antiquis Sacerdotum literis contineri eo ipso tempore ut valesceret Oriens praesectique Judaea rerum potirentur saith Tacitus Histor. lib. 5. Many had a persuasion that there was a Prophecy in the antient sacred Books that at that time the East should prevail and that the Governours of Judaea should have the Empire of the world And Suetonius in the life of Vespasian percrebuerat toto Oriente vetus constans opinio ut eo tempore Judaea praesecti rerum potirentur An antient and constant persuasion was famous all over the East that at that time Governours of Judaea should have the Empire and this as he adds drew the Jews into their Rebellion and War against the Romans Now this Oracle was no other but this Prophecy of Daniel whose accomplishment at that time the Jews
foresee that their conditions and manners would be such as the event hath proved them whence he must also know that it was impossible that the Messiah should come at the time limited and determined I ask to what end and purpose he doth so often and at so great a distance of time promise and foretell that he should come at such a time and season seeing he knew perfectly that he should not so do and so that not one word of his predictions should be fulfilled why I say did he fix on a time and season foretell it often limit it by signs infallible give out an exact computation of the years from the time of his predictions and call all men unto an expectation of his coming accordingly when by his foresight of the Jews want of merit and repentance no such thing could possibly fall out God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not deal thus with the sons of men This were not to promise and foretell in infinite veracity but purposely to deceive The condition then pretended cannot be put upon the promise of the coming of the Messiah without a direct denyal of some and by just consequence of all the essential properties of the nature of God § 20 Thirdly there is not in the whole Scripture the least intimation of any such condition as that which they pretend the promise insisted on to be clogged withall It is no where said no where intimated that if the Jews repented and merited well the Messiah should come at the time mentioned no where threatned that if they did not so his coming should be put off unto an uncertain day We know not nor are they able to inform us whence they had this condition unless they will acknowledge that they have forged it in their own brains to give countenance unto their infidelity Before the time allotted was elapsed and they had obstinately refused him who was sent and came according unto promise There was not the least rumour of any such thing amongst them Some of their Predecessors invented it to palliate their impiety which so they may do they are not solicitous what reflection it may cast upon the honour of God Besides as the Scripture is silent as to any thing that may give the least colour unto this pretence so it delivers that which is contrary unto it and destructive of it for it informs us that the season of the coming of the Mâ—ssiah shall be a time of great sin darkness and misery which also their own Masters in other places and on other occasions acknowledges So Isa. 52. 53. Jer. 31.32 33. Dan. 9.24 Zach. 13.1 Mal. 3.4 He was to come to turn men from ungodliness and not because they were turned so before his coming There can be no place then for this Condition § 21 Fourthly The suggestion of this condition overthrows the rise of the promise and the whole nature of the thing promised We have before manifested that the rise and spring of this promise was meer love and soveraign Grace There was not any thing in man Jew nor Gentile that should move the Lord to provide a remedy and relief for them who had destroyed themselves Now to suspend the promise of this Love and Grace on the righteousness and repentance of them unto whom it was made is perfectly to destroy it and to place the merit of it in man whereas it arose purely from the Grace of God Again it utterly takes away and destroyes the nature of the thing promised We have proved that it is a Relief a Recovery a Salvation from sin and misery that is the subject matter of this promise To suppose that this shall not be granted unless men as a condition of it deliver themselves from their sins is to assert a plain contradiction so wholly to destroy the promise He was not promised unto men because they were penitent and just but to make them so And to make the righteousness of Jews or Gentiles the condition of his coming is to take his work out of his hand and to render both him and his coming useless But this figment proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews namely that the Messiah is not promised to free them from their own sins but to make them possessors of other mens goods not to save their souls but their bodies and estates not to make men heirs of Heaven but Lords of the earth which folly hath been before discovered and disproved Fifthly The Jews on several accounts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-condemned in § 22 the use of this plea or pretence Their great sins they say are the cause why the coming of the Messiah is retarded But First what those sins are they cannot declare We readily grant them to be wicked enough but withal we know their great wickedness to consist in that which they will not acknowledge namely not in being unfit for his coming but in refusing him when he came They instance sometimes in their hatred one of another their mutual animosities and frequent adulteries and want of observing the Sabbath according to the rules of their present superstitious scrupulosity But what is all this unto the Abominations which God passed over formerly in their Nation and also fulfilled his promises unto them though really conditionall 2. Take them from the rack of our Arguments and you hear no more of their confessions no more of their sins and wickedness but they are immediately all righteous and holy all beloved of God and better then their fore-fathers yea 3. On the day of expiation they are all as holy if we may believe them as the Angels in Heaven There is not one sin amongst them so that it is strange the Messiah should not at one time or another come to them on that day 4. They have a Tradition among themselves that the coming of the Messiah may be hastened but not retarded So they speak in their gloss on Isa. 60.22 I the Lord will hasten it in its time Tractat. Saned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Alexander said and Rabbi Joshua the Son of Levi it is written in his time and it is written I will hasten it I will hasten it if they deserve it and if they deserve it not yet in its own time and this they apply to the coming of the Messiah 5. They assert many of them that it is themselves who are spoken of in the fifty third of Isaiah and their being causelesly afflicted by the Gentiles now he whom the Prophet there speaks of is one perfectly innocent and righteous and so they must needs be in their own esteem supposing themselves there intended So that this pretence is known to themselves to be no more Sixthly This plea is directly contrary to the nature of the Covenant which God promised § 23 to make at the coming of the Messiah or that which he came to ratifie and establish and the reason which God gives for the making of
instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they did to the Son of Stada and they hanged him on the Eve of the Passeover The Witnesses they speak of are no others but the false witnesses mentioned Matt. 26.60 61. The kind of his death hanged on a Tree with the time of it the Eve of the Passeover do also fully make naked their intentions The Age only or the time of his life remains from whence any difficulty is pretended This Jesus the Son of Pandira they have affirmed to have lived in the dayes of Alexander and to have been crucified in the dayes of Aristobulus an hundred or an hundred and ten years before the birth of Christ. But the mysterie of this Fiction also is discovered by Abraham Levita in his Cabala Historiae He tells us that the Christians placed the death of their Christ under Pilate that so they might shew that the destruction of the City and Temple fâ—ll out not long after his death whereas he sayes it is apparent from the Mishna and Talmud that he was crucified in the dayes of the Maccabes an hundred years before And here we have unawares the sore discovered and the true reason laid open why the Talmudists attempted to transferr the time of his death from the dayes of Herod the Tetrarch to the Rule of Aristobulus the Hasmonaean namely lest they should be compelled to acknowledge their utter ruine to have so suddenly ensued upon their rejection of him as indeed it did However as to our present purpose we have in general this confession of our Adversaries themselves that the Lord Jesus came before the destruction of the City and Temple which was that we undertook to confirm We Secondly In the pursuit of our Argument affirmed that no other person came § 7 at or within the time limited that could pretend to be the Messiah This the Jews themselves confess nor can they think otherwise without destroying themselves For if any such person came seeing they received him not nor do own him unto this day Their guilt would be the same that we charge upon them for the refusing of our Lord Jesus There is no need then that we should go over the Tragical Stories of Barchocheba Moses Cretensis David el David and such other Imposters For whereas none of them came or lived within the time determined so they are all disclaimed by themselves as Seducers and Causers of great misery unto their people and Nation Herein then we have the consent of all parties concerned which renders all further evidence unnecessary From what therefore hath been spoken and disputed It remaineth that either § 8 our Lord Jesus was and is the true Messiah as coming from God in the season limited for that purpose or that the whole promise concerning the Messiah is a meer figment the whole Old Testament a Fable and so both the old and present Religion of the Jews a delusion At that season the Messiah must come or there is an end of all Religion If any came then whom they had rather embrace for their Messiah then our Lord Jesus let them do so and own him that we may know who he was and what he hath done for them If none such there were that can be so esteemed as in truth and as themselves universally acknowledge there was not their obstinacy and blindness in refusing the only promised Messiah is such as no reasonable man can give an account of who doth not call to mind the righteous Judgement of God in giving them up to blindness and obstinacy as a just punishment for their rejection and murthering his only Son And this Argument is of such importance as that with the consideration of the Doctrine of Christ and his success in the world it may well be allowed to stand alone in this contest Our second Argument is taken from those Characteristical notes that are given in § 9 the Scripture of the Messiah Now these are such as by which the Church might know him and upon which they were bound to receive him All these we shall find to agree and center in the person of our Lord Jesus Some of the principal of them we shall therefore insist upon and vindicate from the exceptions of the Jews The stock whereof he came the place and manner of his Birth the course of his life and death what he taught and what he suffered are the principal of those signs and notes that God gave out to discover the Messiah in his appointed time and as they were very sufficient for that purpose So upon the matter they comprise all the signs and tokens whereby any person may be predesigned and signified First For the Family Stock or lineage whereof he was to come There was a threefold § 10 restitution of it after the promise had for a long time run in general that he should be of the seed of the Woman or take his nature from among mankind The first was unto the seed of Abraham Gen. 15.17 and under that alone there was no more required but that he should spring from among his posterity untill God added that peculiar limitation unto it in Isaac shall thy seed be called Gen. 21.12 After this in the Family of Isaac Jacob peculiarly inherited the promise and his posterity being branched into twelve Tribes or Families the rise or nativity of the Messiah was confined unto the Tribe of Judah Gen. 49.10 This made it further necessary that from him by some one of the numerous families that sprang of him he should proceed Out of that Tribe God afterwards raised the Kingly Family of David to be a Type and representation of the Kingdom of the Messiah and hereupon he restrained the promise unto that familie though not unto any particular branch of it Hereunto no other restriction was ever afterwards added It was not then at any time made necessary by promise that the Messiah should proceed from the Royal branch or familie of the House of David but only that he should be born of some of his posterity by what family soever poor or rich in power or subjection he derived his Genealogie from him His Kingdom was to be quite of anothâ—r nature thâ—n that of David or Solomon nor did he derive his Title in the least thâ—reunto from the right of the Davidical House to the Kingdom of Judah Thus far then it pleased God to design this Stock and Family of the Messiah He was to be of the posterity of Abraham of the Tribe of Judah of the family of David And although this evidence in its latitude will conclude only thus far that no one can be pretended to be the Messiah whose Genealogie is not so derived by David and Judah unto Abraham yet by the addition of this circumstance in the Providence of God that no one since the destruction of the City and Temple can plead or demonstrate that original seeing this was given out for a note and sign to know him by it proves
the miraculous power of God shall no more in the like kind be exerted it is an infallible evidence and demonstrative note of the true Messiah He and he alone was to be born of a Virgin so alone was Jesus of Nazareth and therefore he alone is the true Messiah The Jews being greatly pressed with this Prophecy and the Accomplishment of it § 21 do try all means to escape by breaking through one of them And we might expect that they would principally attempt the story of the Evangelist but circumstances on that side are so cogent against them that they are very faint in that endeavour For if it was so indeed that Jesus was not born of a Virgin as is recorded and as both himself and his Disciples professed why did they not charge him with untruth herein in the dayes of his flesh Why did they not call his Mother into question especially considering that the being espoused unto an Husband they might upon conviction have put her unto a publick and shamefull death None of this being done or once undertaken by their fore-fathers no less full of Envy and Malice against the Person and Doctrine of Jesus then themselves and much better furnished and provided for such an undertaking might any colour be given unto it then they are they insist not much upon the denyal of the Truth of the Record but to relieve themselves they by all means contend that the words of the Prophet are no way applicable unto the birth of our Lord Jesus which the Evangelist reports them prophetically to express And to this end they multiply Exceptions against our interpretation of the Prophecy First They deny that here is any thing spoken of the conception or bearing of a § 22 Son by a Virgin For the word here used say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any Young Woman married or unmarried Yea sometimes an Adulteress as Proverbs 30.18 so that the whole foundation of our interpretation is infirm and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended was they say no other but either the Wise of the Prophet or the Wife of Ahaz the King or some young Woman in the Court then newly married or to be married to the King or some other person Secondly They say that the birth of this Child with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or young Woman mentioned was to conceive was immediately to ensue so as to be a sign unto Ahaz and the house of David of the deliverance promised unto them from the Kings of Damâ—scus and Samaria and so could not be Jesus of Nazareth whose nativity happening seven hundred years after this would be no pledge unto them of any thing that should shortly come to pass Thirdly They insist that v. 16. it is promised that before that Child which should be so concâ—ived and born should come to the years of discretion to know to refuse the evil and to choose the good the Kings of Damascus and Samaria should be dâ—stroyâ—d Now this came to pass within few years after and therefore can have no relation to the birth of Jesus of Nazareth Fourthly Thâ—y affirm that in the following Chapter the accomplishment of this Prophecy is declaâ—ed in the Prophets going in unto the Prophetess and hâ—r conceiving a Son concerning whom it is said that before he should have knowledge to say my Father and my Mâ—ther the Land should be forsakâ—n of both her Kings in answer unto what is spoken of the Child of the Virgin Chap. 7. v. 16. Chap. 8. v. 1. Fifthly That the name of this Child was to be Immanuel whereas he of whom we speak was called Jesus Mat. 1.21 Sixthly That the Child here mentioned was to be fed and nourished with butter and hony which cannot be spoken nor is written of Jesus of Nâ—zâ—reth § 23 In answer unto thâ—se Objâ—ctions some lâ—arned men have granted unto the Jews that thâ—se words of the Prophet were literally fulfilled in some one then a Virgin and afterwards married in those dayes and that they are only in a mystical sense applyed by Matthâ—w to the birâ—h of the Lord Jesus as they say are sundry other things that are spokâ—n pâ—imarily of othâ—â—s in the Old Testament But the truth is this Answer is neither â—aâ—e in its self nor nâ—edfull as to the Argument of the Jews nor consistâ—nt with the senâ—e of the place or Truth of the words themselves First It is not safe as to the faith of Chrisâ—iâ—ns For wherâ—as the birth of the Messiah of a Virgin was so signal a Miracle and so emiâ—ent a charactâ—ristical note of his person if it be not directly foâ—eâ—old and prophâ—siâ—d of in this place there was no one prediction of it made unto the Church of the Jews Now how this should seem reasonable whereas things of far less concernment are foretold is not easily made to appear Sâ—condly Upon thâ—s interpretation of the words there is no ground left for the application of thâ—ir mystical sense which they pretend to be made by Matthew For if indeed the Person primarily directly and literally spoken of did not conceive a Child wâ—ilest she was a Virgin but only that she who was then a Virgin did afterwards upon marriage conceive in the ordinary course of nature there remains no ground for the application of what is spoken concerning her unto one who in and after her conception and the Birth of her Child continued a Virgin For although it be not required that there be an agreement in all things between the Type and the Antitype yet if there be no agreement between them in that wherein the one is designed to signifie the other they cannot on any account stand in that relation David as he was a King was a Type of Messiah the Great King There was we know not an absolute similitude in all things between David and him nor was there any necessity that so there should be that he might be his Type But yet if he had not been a King he could have been no Type of him at all in his Kingdom No more can any person here spoken of unless she did conceive a Son and bring forth continuing a Virgin be a Type of her who was so to do For how can the miraculous work of the Conception of a Virgin be signified or expressed by the ordinary Conception of a Woman in the State of Wedlock Besidâ—s this Answâ—r is wholly needless as to the objection of the Jews and inconsistent with the sense of the place as will be seen in the consideration of the words themselves § 24 We have formerly eâ—inced that the foundation and end of the Judaical Church and State and of the preservation of the Davidical family was solely the bringing forth of the promised Mâ—ssiah And this the Event hath fully demonstrated in their utter rejection after the accomplishment of that end And hence the prâ—mise of the Messiah was the Foundation Cause and Reason of all other promises made unto that people as
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
10.17 18. This being performed by him after the dissolution of his humane nature in the open visible separation of his body and soul in which state it was utterly impossible that that nature should put forth any act toward the retrievement of its former condition manifested his existence in another superiour nature acting with power on the humane in the same Person And this one Miracle was a sufficient vindication of the truth which he had taught concerning himself namely that he was the Messiah the Son of God And though any should question his being raised again from the dead by his own power yet the evidence is uncontrollable that he was raised again by the power of God without the application of the means and Ministry of any other whereby the Holy and Eternal God of truth entitled himself unto all that he had taught concerning his Person and Office whilest he was alive And this leaves no room for haesitation in this matter For this being granted none will deny but that he was the Messiah and what principles we proceed upon for the proof of it unto the Jews hath been before declared § 68 Unto what hath been summarily recounted we may lastly add the continuance of the miracles wrought by his power after his leaving of this world and his Ascention into Heaven And there is in them an additional evidence unto what hath been insisted on For whereas the miraculous works that were wrought by himself and his Disciples whilest he conversed with them in the flesh were confined as we observed before unto the Land of Canaan those who afterwards received power from above by his Grant and Donation continued to assert the like mighty works and miracles all the world over so that within the space of a few years there was scarce a famous Town or City in the world wherein some of his Disciples had not received the miraculous gifts of the Holy Ghost And this also distinctly confirms him to be the promised Messiah for whereas the Isles of the Gentiles were to wait for and to receive his Law it was necessary that among them also it should receive this solemn kind of attestation from Heaven § 69 Now from what hath been spoken it appears not only that the Miracles wrought by Jesus were sufficient to confirm the Testimony which he gave concerning himself namely that he was the promised Messiah the Son of God but also that they were so much more eminent then those wherewith God was pleased to confirm the Ministry of Moses in the giving of the Law that the Jews have no Reason to doubt or question his Authority for the reversing of any Institutions of Worship which they had formerly been obliged unto To close this Argument I shall only manifest that the Jews of old were convinced § 70 of the truth of the Miracles wrought by the Lord Jesus and therein a little discover the variety of those pretences whereby they attempt to shield themselves from the natural consequence of that conviction 1. For those who lived in his own dayes see Matth. 18.11 12 13 14. Joh. 7.31 Chap. 19.16 24. Acts 4.16 Acts 19.13 Neither did they at any time dispute his works but only the power whereby they were wrought of which afterwards 2. The fame and reputation of them was such amongst them that those who made an Art and Trade of casting out of Devils used the invocation of the name of Jesus over their possessed which the notoriety of his exerting his Divine power in that kind of works induced them unto See Acts 19.13 They adjured the Spirits by the Name of Jesus whom Paul preached observing the miracles that he wrought in that name For they being ignorant of the true way and means whereby the Apostle wrought his miraculous works after the manner of Magicians they used the name of him whom he preached in their Exorcisms as it was ever the custom of that sort of men to intermix their charms with the names of such persons as they knew to have excelled in mighty works And that this was common among the Jews of those dayes is evident from Luke 9.49 which could no otherwise arise but from a general consent in the acknowledgement of the works wrought by him 3. We have also hereunto the suffrage of the Talmudical Rabbins themselves the most malitious adversaries that ever the Lord Jesus had in this world They intend not indeed to bear witness unto his miracles but partly whilest they relate stories that were continued amongst them by Tradition partly whilest they endeavour to shield their unbelief from the Arguments taken from them they tacitly acknowledge that they were indeed wrought by him This I say they do whilest they labour to shew by what wayes and means those Prodigies and wondrou◠works which are recorded of him were wrought and effected For they who say this or that was the way whereby such a thing was accomplished do plainly acknowledge the doing of the thing it self Greater evidence of their self-conviction it is impossible they should give in or need we desire First In the Talmud its self they have traditional stories of miracles wrought by the § 71 Disciples of Jesus and by others in his name which although they are like the rest of their Narrations foolish and insipid yet they evidence the Tradition that was amongst them from the forementioned conviction Thus in Aboda Zara they have a story concerning James who lived longest amongst them It happened they say that Eleacer the Son of Dama was bitten by a Serpent and James of the Village of Sechaniah that is Bethany came to cure him in the name of Jesus the son of Pandira but R. Ishmael opposed him and said it is not lawful for thee thou Son of Dama So owning that Miracles and Cures were wrought by James in the name of Jesus And in Sabbat Hierusal Distinct. Schemona Scheraticin they tell us that the Son of Rab. Jose the Son of Levi had swallowed poyson a certain man came and communed with him in the name of Jesus the Son of Pandira and he was healed but when he was gone out one said unto him how didst thou advice him he said by such a word the other replied tha◠it had been better for him to have dyed then to have heard that word I mention these things only to shew that they were never able to stifle the Tradition that passed among themselves concerning the Miracles wrought by Jesus and his Disciples But this conviction more evidently discovers its self in their endeavours to assign his § 72 mighty works unto other causes so that they may not from them be forced to acknowledge his Divine power and the presence of God with him And there are two pretences which they make use of The first is that of their fore-fathers Mat. 12.24 They would have the Devil to be the Author of them and that he wrought them by Magical Incantations This they pleaded of old and this
Spirit at all Times in all Ages absolutely fulfilled in and towards the Elect that seed of Abraham unto whom all the Promises do in an especial manner belong The Election obtaineth the promise although the rest are hardened Now if the Jews or any other Nation under Heaven shall at any time or for a long season continue to reject the terms of Reconciliation with God and of inheriting the promises which are proposed unto them shall their unbelief make the faith of God of none effect God forbid The Truth of God failed not when he brought only Caleb and Joshua into Canaan the whole body of the people being consumed in the Wilderness by reason of their unbelief God hath done doth and alwayes will effectually fulfill all his promises in his Elect and for the residue of men they come not short of the enjoyment of them but upon their own sin blindness and unbelief Moreover it is granted that there shall be a time and season during the continuance § 10 of the Kingdom of the Messiah in this world wherein the generality of the Nation of the Jews all the world over shall be called and effectually brought unto the knowledge of the Messiah our Lord Jesus Christ with which mercy they shall also receive deliverance from their captivity restauration into their own land with a blessed flourishing and happy condition therein I shall not here engage into a confirmation of this concession or assertion The work would be long and great because of the difference about the time season and manner of their Call their following state and condition and so is unmeet for us to undertake in the winding up of these discourses It is only the thing its self that I assert nor have any cause as to the end aimed at to enquire into the time and manner of its accomplishment Besides the Event will be the only sure and infallible Expositor of these things nor in matters of such importance as those before us shall I trouble the Reader with conjectures The thing it self is acknowledged as far as I can understand by all the world that have any acquaintance with these things Christians generally do assert it look for it pray for it and have done so in all Ages from the dayes of the Apostles Mahometans are not without some thoughts of what shall befall the Jews before the end of the world As to the Jews themselves in their false notion of it it is the life of their hopes and Religion What is it then that the Jews plead what do they expect What promises are given unto them they say that they shall be delivered out of their Captivity restored to their own Land enjoy peace and quietness glory and honour therein We say the same concerning them also but by whom shall these things be wrought for them by their Messiah they say at his coming But shall he do all these things for them whether they believe in him or no whether they obey him or reject him love him or curse him Is there no more required unto this delivery but that he should come to them Is it not also that they should come to him Here then lyes the only difference between us we acknowledge that the Promises mentioned are not yet all of them actually fulfilled towards them this they also plead the Reason hereof they say is because the Messiah is not yet come so casting the blame on God who hath not made good his word according to the time limited expresly by himself We say the reason of it is because they come not by faith and obedience unto the Messiah which long since came unto them and so cast the blame where sure it is more likely to lye even on them and their unbelief They are in expectation that the Messiah will come to them we that they will come unto the Messiah and it may be this difference may ere long be reconciled by his Appearance unto them so calling them unto faith and obedience Lastly Suppose there should be any particular Promise or Promises relating unto the Times § 11 and Kingdom of the Messiah either accomplished or not yet accomplished the full clear and perfect sense and intendment whereof we are not able to arrive unto shall we therefore reject that faith and perswasion which is built on so many clear certain undoubted Testimonies of the Scripture its self and manifest in the event as if it were written with the beams of the Sun As such a proceeding could arise from nothing but a foolish conceited pride that we are able to find out God unto perfection and to discover all the depths of Wisdom that are in his Word so it would being applied unto other things and affairs overthrow all assurance and certainty in the world even that which is necessary to a man to enable him to act with any satisfaction unto himself or others What then we understand of the mind of God we faithfully adhere unto and what we cannot comprehend we humbly leave the knowledge and Revelation of unto his Divine Majesty On these and the like Principles which most of them are clear in the Scripture it s § 12 self and the rest deduced immediately from the same fountain of truth it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument whereby they would prove the Messiah not yet to be come from the non-accomplishment of the Promises that relate unto his Coming and Kingdom It were a work endless and useless to undertake the consideration of every particular Promise which they wrest unto their purpose They are not the words themselves but the things promised that are in controversie Now these though expressed in great variety and on occasions innumerable yet may be referred unto certain general heads whereunto they do all belong And indeed unto these heads they are usually gathered by the Jews themselves in all their disputes against Christians These then we shall consider and shew their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament the common acknowledged principle between us § 13 First then they insist upon that universal peace in the whole world which they take to be promised in the days of the Messiah To this purpose they urge the Prophesie recorded Isa. 2.2 3 4. And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it and many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths For out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he shall judge among the nations and shall rebuke many
people and they shall beat their swords into plow-shares and their spears into pruning-hooks Nation shall not lift up sword against Nation neither shall they learn war any more This Prophesie is in the same words repeated Micha 4.1 2 3 4. where there is added unto the close of it But they shall sit every man under his vine and under his fig-tree and none shall make them afraid And the like things are spoken of in sundry other places of that Prophesie § 14 In this we agree with the Jews that this is a prophesie of the time of the Messiah of his Kingdom in this world and do willingly subscribe to that rule of Kimchi on the place on those words in the last or latter days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every place where there is mention of the last days the days of the Messiah are intended which we have formerly made use of We also consent unto him that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the teacher that shall from Jerusalem instruct us in the Law and will of the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the King which manifests him to be a Prophet no less then a King and he also is the Judge that shall judge among the Nations Only we differ from them in the Exposition of the Mountain of the house of the Lord which they take to be mount Moria we the worship of God it self And whereas both of us are necessitated to depart from the Letter and allow a Metaphor in the words for they will not contend that the hill Moria shall be plucked up by the roots and taken and set on the tops of other mountains they know not where nor can they tell unto what purpose any such thing would be so our interpretation of the words which admits only of the most usual figurative expression the place being taken for the worship performed in it on the account whereof alone it was ever of any esteem is far more easie and natural then any thing they can wrest the remainder of the words unto supposing mount Moria to be literally understood And in this sense we affirm the first part of the Prophesie to be long since really and to the full accomplished For whereas the worship of God before the coming of Christ was confined unto the Temple at Hierusalem attended unto by one poor small enslaved Nation and that in such outward contempt and scorn that it was no way to be compared with the glory of the false worship of the Nations and the compliance of multitudes of people unto it the mountains being far more visible conspicuous and stately then that at Hierusalem upon his coming and giving out the Law of God unto the Nations of the world the most the greatest and the most glorious of them consented unto the acceptance of it and with one consent gave themselves up to the worship of the God of Jacob whereby the worship of the true God was not only exalted and made more conspicuous then the lofty hills and high places of the world wherein they worshipped their Idols but the most eminent mountains of the whole earth as that of Diana at Ephesus and of the Capitol at Rome were destroyed and deserted and the glory of the worship of God was lifted up above them So that what the Jews think to plead for themselves doth indeed in a manifest and open Event wholly evert their unbelief But avoiding the consideration hereof that which they principally insist upon is the Peace promised under the Kingdom of the Messiah which as it seems to them is not accomplished Yea saith one of them Men are so far from heating their swords into Plow-shares that within a few hundreds of years new instruments of war never heard of in the world before have been invented among them who pretend to believe in the Messiah And this as they think makes it appear that really he is not as yet come into the world the vanity of which pretence may easily be discovered from our former Rules which we shall briefly make application of unto its removal For first The temporal outward Peace of the world if any such thing be here § 15 intended is not the principal part matter or subject of the Promise but only an accessory unto it the chief part of it which concerns the spiritual worship of God is evidently and openly fulfilled That which is temporal for the times and seasons of it is left unto the sovereign Will and Wisdom of God for its accomplishment Neither is it necessary that it should be fulfilled amongst all Nations at once but only amongst them who at any time or in any place effectually receive the Laws of God from the Messiah What ever then of outward peace is really intended in this promise as it hath in part already received its accomplishment as we shall shew so the whole shall be fulfilled in the time and way of Gods appointment 2. That the words are not to be understood absolutely according to the strict exigence of the letter is evident from that complement of the prediction of that in Micah Every one shall sit under his own vine and fig-tree there being many not only persons but great Nations in the world that have neither the one nor the other 3. The Jews themselves do not expect such peace upon the coming of their Messiah War great and terrible with Gog and Magog they look for which also the Scripture mentions and that with Amillus is their own faith or fancy only it may be they would have no body to wage war with but themselves For whereas they tell us that all Nations shall come with their controversies to be ended by the Messiah at Hierusalem and by that means prevent war among them I suppose they will not do so untill they are subdued and those Nations broken in pieces which will not serve them which what ever expedition they fancy to themselves may take up at least half the Reign of their Messiah if he should live an hundred years about which they differ yea plainly and openly great wars and desolation of the enemies of the children of God are fore-told under the Messiah Isa. 63.1 2 3 4 c. 4. I shall not much insist on that universal peace which God gave unto all the known Nations of the world at the coming of Christ in the Reign of Augustus though it look more like an accomplishment of this Prophecie then what the Jews imagine therein but because it was only coincident with by the Providence of God and not an effect of his coming I shall pass it by only as a diagnostick of the season wherein the Prince of peace was to be born and was so accordingly But I say 5. That Christ at his coming wrought perfect peace between God and Man slaying the enmity and difference which by reason of sin was between them This alone absolutely and properly is peace without this all other outward quiet and prosperity is ruinous
and destructive And where this is no Wars nor tumults can hinder but that the persons enjoying it shall be preserved in perfect peace and this if the Jews did believe they would have experience of 6. He hath also wrought true spiritual Peace and Love between all that sincerely believe in him all his Elect which although it frees them not from outward troubles persecutions oppressions and afflictions in the earth and that from some also that may make profession of his Name for Judah may be in the siege against Jerusalem Zach. 12.2 yet they having peace with God and among themselves they enjoy the promise unto the full satisfaction of their souls And this peace of the Elect with God and among themselves is that which singly and principally is intended in this Prediction though set out under terms and expressions of the things wherein outward Peace in this world doth consist 7. The Lord Christ by his doctrine hath not only proclaimed and offered Peace with God unto all Nations but also given Precepts of Peace and self-denial directing and guiding all the sons of men were they attended unto and received to live in Peace among themselves whereas the Jews of old had express command for War and destroying of the Nations among whom they were to inhabit which gives a great foundation unto the promises of Peace in the days of the Messiah 8. Let it be supposed that it is general outward Peace Prosperity and Tranquility that is here promised unto the world yet then 1. The precise time of its accomplishment is not here limited nor determined If it be effected during the Kingdom and Reign of the Messiah in the world the word is established and the Prophesie verefied 2. Our Lord Jesus Christ and his Apostles have fore-told that after his Law and Doctrine should be received in the world there should a great defection and Apostasie from the power and purity of it ensue which should be attended with great persecution troubles afflictions wars and tumults which after they are all removed and all his Adversaries subdued he will give peace and rest unto his Churches and People all the world over and herein and in that season which now approacheth lies the accomplishment of all the promises concerning the glorious and peaceable estate of the Church in this world Take then this Prophesie in what sense soever it may be literally expounded and there is nothing in it that gives the the least countenance unto the Judaical pretence from the words § 16 The next collection of promises which they insist upon to their purpose is of those which intimate the destruction of Idolatry and false worship in the world with the abundance of the knowledge of the Lord taking away all diversity in Religion that shall be in the days of the Messiah Such is that of Jerem. 31. v. 34. They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the greatest of them to the least of them saith the Lord. And Zeph. 3.9 I will turn to the people a pure language that they may call on the name of the Lord with one consent As likewise that of Zach. 14.9 And the Lord shall be King over all the earth In that day shall there be one Lord and his Name shall be One. And sundry other predictions there are of the same importance all which are to be accomplished at the coming of the Messiah But for the present we see say they the contrary prevailing in the world Idolatry is still continued and that among the Christians themselves diversities of Religion abound so that there are now more sects and opinions in the world nor can the Jews and Christians agree in this very matter about the Messiah all which make it evident that he is not yet come who shall put an end to all this state of things § 17 Answ. It will prove in the issue that the mention of these as well as of other Promises will turn to their disadvantage Their accomplishment in the sense of the Scripture hath been so plain evident and manifest that nothing but Prejudice and obstinate blindness can once call it into question For the further manifestation hereof we may observe 1. That these things are not spoken absolutely but comparatively It is not to be thought that in the days of the Messiah there shall be no means of instruction in the knowledge of the Lord used as that Parents should not teach their children the Officers of the Church and others those that stand in need of teaching for neither do the Jews indeed imagine any such thing nor can they do so without the rejection of the Precepts of the Law of Moses and the Predictions recorded in the Prophets wherein God promiseth that in those days he will give the people Pastors after his own heart Priests and Levites to teach them his mind and will But this is that which is signified in these expressions namely that in those days there shall be such a plentiful effusion of the Spirit of Wisdom and Grace as shall cause the true saving knowledge of God to be more easily obtained and much more plentifully to abound then it did in the time of the Law when the people by an hard yoke and insupportable burden of carnal Ordinances were darkly meanly and difficultly instructed in some part of the knowledge of God And that the words are thus to be interpreted the many promises that are given concerning the instruction of the Church in the days of the Messiah and his own Office of being the great Prophet of the Church which the Jews acknowledge do undeniably evince 2. That the terms of all people and Nations are necessarily to be understood as before explained for many Nations those in an especial manner in whom the Church of Christ is concerned neither can any one place be produced where an absolute universality of them is intended 3. That the season of the accomplishment of these and the like Predictions is not limited to the day or year of the Messiah's coming as the Jews amongst other impossible fictions imagine but extends it self unto the whole duration of the Kingdom of the Messiah as hath been shewed before 4. That God sometimes is said to do that which he maketh provision of outward means for the effecting of though as to some persons and times they may be frustrated of their effect and this the Jews not only acknowledge but also contend for when they give an account why the promises which concern themselves are not yet fulfilled the reason whereof they suppose or at least pretend to lie in their sin and unworthiness § 18 These things being supposed we may quickly see what was the Event as to those Promises upon the coming of the true and only Messiah For 1. It is known to all and not denied by those with whom we have to do that at the coming of
Jesus of Nazareth setting aside that knowledge and worship of God which was in Judea a little corner of the earth and that also by their own confession then horribly defiled and profaned the whole world especially the greatest and most potent and flourishing Nations of it in particular the whole Roman Empire especially concerned in these predictions was utterly ignorant of the true God and engaged in the Worship of Idols and Devils and that from time immemorial 2. That although the Jews had taken great pains and compassed Sea and Land to make Proselytes yet they were very few and those very obscure persons whom they could at any time or in any place prevail withall to receive the knowledge or give up themselves unto the Worship of the God of Israel of converting People or Nations unto his obedience they now entertained the least hopes 3. It is manifest to all the world that not only upon the coming of Jesus but also by vertue of his Law and Doctrine all the Old Idolatry of the world was destroyed and that whole fabrick of Superstition which Satan had been so many Ages engaged in the erection of was cast to the ground and those Gods of the Earth which the Nations worshipped utterly famished Hence it is come to pass at this day that no People or Nation under Heaven doth continue to worship those Gods which the Old Empires of the World adored as their Deities and in whose service they waged War against the God of Israel and his people And all that knowledge that is at this day in the world of one true living God and the reception of the God of Israel for that true God however abused as it is by some Mahumetans and others it did all originally proceed from the Doctrine of Jesus Christ whom these ungrateful people hate and persecute Had it not been for him and his Gospel the true God the God of their fore-fathers had been no more owned in the world at this day then he was at his coming in the flesh and yet these poor blinded creatures can see no glory in him or in his Ministry 4. The Lord Jesus Christ by his Spirit and Word did not only destroy Idolatry and false Worship in the world but also brought the greatest and most potent Nations of it to the Knowledge of God that in comparison of what was past it covered the earth as the Waters cover the Seas This the Jews saw and repined at in the flourishing times of the Roman Empire when the Lord was one and his Name was one in the whole earth as that Expression is used in the Scripture 5. The Way whereby this Knowledge and Worship of the true God was dispersed over the face of the earth and spread its self like an mundation of saving waters over the world was by such a secret energy of the spirit of Christ accompanying his Word and the Ministration of it that it wholly differed from that operous burdensome and for the most part ineffectual way of teaching which was used by the Priests Levites and Scribes of old there being much more of the efficacy of Grace then of the pains of the Teachers seen in the Effects wrought and produced according to the Words of the Promise Jerem. 31.34 6. In this diffusion of the knowledge of God there was way made for the Union Agreement and joint Consent in Worship of those that should receive it For both the partition wall between Jews and Gentiles was removed and both people did actually coalesce into one body worshipping God with one lip and shoulder and also an holy and plain way of spirituall Worship was prescribed unto all that should or did embrace the Law of the Messiah 7. Notwithstanding all that hath been already accomplished yet there is still room and time left and remaining for the further accomplishment of these predictions so that before the close of the Kingdom of the Messiah not one Tittle of them shall fall to the ground And thus also the open Event known to all the world doth manifest the due and full accomplishment of these Promises making it unquestionable that the Messiah is long since come and hath fulfilled the work that he was designed of old unto Neither are the Exceptions of the Jews of any force to invalidate our Application § 19 of these Promises Two things they object unto us First the Idolatry that is yet in the world especially among Christians Secondly The differences in Religion that every where abound amongst men For 1. We have shewed already that these and the like Predictions are to have a gradual accomplishment not all at once in every place It is sufficient that there is an everlasting foundation laid for the destruction of all false Worship which having had a conspicuous and glorious Effect in the most eminent Nations of the world sufficient to answer the intention of the Prophecy shall yet further in the appointed seasons root out the remainder of all superstition and Apostacy from God 2. For what concerns Christians themselves it cannot be denyed but that many who are so called have corrupted themselves and contracted the guilt of that horrible iniquity which they charge upon them But this being the crime and guilt of some certain Persons and not of the whole society of the Professors of Christianity ought not to be objected unto them And I desire to know by what means the Jews suppose that themselves and the Nations of the world shall be kept from Idolatry and false Worship in the dayes of their Messiah if it be because their Messiah shall give such a perfect Law and such full instructions in the mind and will of God that all men may clearly know their duty we say that this is already done in the highest degree of perfection that is conceivable but what if notwithstanding this men will follow their own vain reasonings and imaginations and fall from the rule of their obedience into Will-worship and Superstition what remedy have they provided against such backsliding if they have none but only the pressing upon them their duty to the Law Word and Institutions of God we have the same and do make use of it to the same end and purpose If they shall say that their Messiah will kill them and slay them with the sword we confess that ours is not of that mind and desire them to take heed least in the room of the holy humble merciful Kings promised the Church they look for and desire a bloody Tyrant that should exercise force over the minds of men and execute their revenge and lusts on those whom they like not 3. This Apostacy of some Professors of Christianity into false Worship Idolatry and Persecution is foretold obscurely in the Writings of the Old Testament it self but most plainly in those of the Gospel or Revelations made by the Lord Christ unto his Apostles concerning the state of the Church unto the end of the world so that from thence
into Covenant with him in the promise of the Land of Canaan v. 7. And this Call of his was the great foundation whereon God afterwards built the whole Structure of his Worship under the Old Testament For herein he both appropriated the promise of the Messiah unto him designing his person as the spring from whom he should proceed according to the flesh and set both him and his posterity a-part to be visibly subservient unto the great design of his Grace in the accomplishment of the promise of a Deliverer made unto our first Parents This we have elsewhere at large declared and shewed how that after his Call every thing was disposed unto a significancy of that which was for to come and was suited for a continuance unto that season and no longer § 10 When Abraham was ninety and nine years old that is also he had been twenty four years in the Land of Canaan The Lord confirms his Covenant with him and his seed by the sign and token of Circumcision Gen. 17.8 9 10 11 12. which Paul calls the seal of the righteousness of faith Rom. 4.12 because God thereby confirmed and assured unto him an interest in the promised seed who is the Lord our Righteousness Isai. 45.24 25. Jerem 23.6 And because he had accepted of the righteousness and salvation which in and by him God had prepared for sinners in believing the promise Gen. 15.6 And herein did God manifest that he took his seed together with him into the Covenant as those who no less then himself were to be made partakers of the righteousness exhibited therein as also to be used for the chanel where the holy seed was to be carried on untill the Word was to take it and to be made flesh John 1.14 Mar. 1.1 Rom. 9.5 And by this Ordinance of Circumcision were his posterity separated from the rest of the world and united among themselves For however Ishmael and Esau carried the outward sign of circumcision out of the pale and limits of the Church communicating it unto the Nations that sprang of them unto this day unto whose observance they also adhere who being of another extract have received the Law of Mahomet who was of the off-spring of persecuting Ishmael as the Turks and Persians with very many of the Indians yet their observance of it was never under the Law of God nor accepted with him but is rather accursed by him But as it was continued in the posterity of Abraham according unto the promise it was the fundamental uniting principle of the Church amongst them though dispersed into innumerable particular families For as there were as many Churches before as there were families Ecclesiastical and Oeconomical or paternal Rule being the same now the Covenant being one and the token of the Covenant being one and the same unto all the families that sprang of Abraham which in their several generations were as the sands of the Sea shore or as the Stars for multitude were incorporated into one body among themselves and separated from all the rest of the world Not that this Ordinance alone was sufficient to constitute the whole Nation one Ecclesiastical Body or Church which was done by the following Institutions of Worship but that the foundation thereof was first laid herein Neither without some such general initiation into union could it have been orderly accomplished And as it was the Glory of the people of old whilst they walked in the steps of the faith of Abraham So it was the carnal boast of their degenerate posterity Hence have we so often mention of those who were uncircumcised in the way of reproach and contempt and when they renewed the administration of it among themselves upon their first entrance into the Land of Canaan after its commission in the Wilderness it is said that they rolled away the reproach of Aegypt Josh. 5.9 because they were now no more as the Aegyptians uncircumcised And it was their glory both because God made it the token of his receiving them to be his peculiar people out of all the Nations of the Earth as also because it was the pledge of their obedience unto God which is the glory of any person or people But their posterity being carnal and degenerating from the faith and obedience of Abraham having quite lost the Grace betokened by it which as Moses often declares unto them was the circumcision of their hearts to hear and obey the voice of God did yet and do yet to this day boast of it as a sign of their separation unto God from other people not considering that these things were mutual answering one another and that this latter is nothing where the former is not also attended unto And these are the chief heads that are looked I upon by our Apostle in the Call of § 11 Abraham which also we have been more brief in the explication of because its consideration hath elsewhere occurred unto us Now from this Call of Abraham unto the deliverance of the Children of Israel out of Aegypt was as Moses assures us four hundred and thirty years Exod. 12.40 41. and so saith our Apostle Gal. 3.17 But because the Lord tells Abraham that his posterity should be afflicted in a strange Land four hundred years Gen. 11.13 which words are repeated by Stephen in his Sermon to the Jews Acts 7.6 the reason of this different account may be briefly enquired after Here is a double limitation of time 1. of four hundred and thirty years by Moses and Paul 2. Of four hundred years by God himself unto Abraham repeated by Stephen The words of Moses are recorded Exod. 12.40.41 Now the sojournings of the Children of Israel in Aegypt were four hundred and thirty years and it came to pass at the end of four hundred and thirty years even on the self same day it came to pass that all the Hosts of the Lord went out of the Land of Aegypt It is evident that there is an ambiguity in the words of Moses for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sojourning or dwelling in the beginning of the Verse do relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt in Aegypt it can design no longer space of time then they dwelt there after the descent of Jacob which by an evident computation of the times containeth but half the space limited of four hundred and thirty years If it refer only to the children of Israel then it takes in all the sojournings and peregrinations of that People who dwelt in Aegypt from the first day of their being the people of God Now this ambiguity is perfectly removed by our Apostle Gal. 3.16 17. Now to Abraham and his seed were the promises made and the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disannul The giving of the Law was as we shall see immediately upon their coming out of Egypt and saith he the 430 years are to be reckoned from the
meet to conjoyn together his greatest mercy towards them and his greatest plague upon their enemies To this end he gives command unto the destroying Angel to pass through the Land and to slay all the first-born therein from his who sate upon the Throne unto the meanest person belonging unto the body of that Nation And although he might have preserved the Israelites from this destruction by the least intimation of his will unto the Instruments used therein yet having respect unto the furtherance of their faith and obedience as also designing their instruction in the way and means of their eternal salvation he chose to do it by this Ordinance of the Passover The form of this service is given us Exod. 12.27 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesach and the reason of it is subjoyned for the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasach passed over the houses of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to pass on by leaping making as it were a halt in any place and then leaping over that which is next Whence he that goes halting is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisseach one that as it were leaps on from one leg unto the other Some of the Antients call it Phase Cheth being only not pronounced The Greeks retain the name but corrupt it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are followed by the Latines who call it Pascha Hence after the Apostle had applied this Feast and Sacrifice unto the Lord Christ 1 Cor. 5.7 and Christians began to celebrate the commemoration of the Passion and Suffering of Christ at the time of the year when that was observed many both of the Greeks and Latins began to think that the word was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patior to suffer as both Augustin and Gregory Nazianzen Serm. de Pasch. do declare who both of them refute that imagination The general nature of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice v. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast v. 14. A Sacrifice from the slaying and offering of the Lamb which was done afterwards for the people by the Levites and a Feast from the joy and remission of labour wherewith the annexed Solemnities were to be observed The matter of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saeh v. 3. that is a young Lamb or Kid a male without blemish for either might be used in this service v. 5. The manner of the service was 1. In the Preparation the Lamb or Kid was to be taken into custody on the tenth day of the month and kept therein four days v. 6. which as the Jews say was partly that they might discern perfectly whether it had any blemish or no partly that they might by the sight of the Lamb be minded of their duty and the mercy of their deliverance Indeed it was that it might prefigure the imprisonment of the Lamb of God Isa. 53.7 8. who took away the sins of the world This preparation the Jews say was temporary and observed only at the first Institution of the Ordinance in Egypt and that partly lest in their haste they should not otherwise have been able to prepare their Lambs So also was the sprinkling of the bloud on the posts of the doors of their dwelling houses v. 7. with Hysop which could not be afterwards observed when by God's Institution the whole Congregation were to celebrate it in one place and it had respect unto their present deliverance from the destroying Angel v. 12 and 13. In like manner was their eating it with their loins girt their shooes on their feet and their staves in their hands v. 11. that they might be in a readiness for their immediate departure which was not afterwards observed by our Lord Jesus Christ nor any of the Church For these signs ceased with the present occasions of them 2. This Lamb was to be provided for each houshold v. 3 4. which was the third distribution of that people the first being into Tribes and the second into Families from the twelve Patriarchs and their immediate Sons Josh. 7.16 17 18. But because their was an allowance to make their company proportionable unto their provision of a Lamb joyning or separating housholds v. 4. they ate it afterwards in Societies or Fraternities as our Saviour had twelve with him at the eating of it And the Jews require ten at least in Society unto this celebration Whence the Targum expresly on this place Exod. 12.4 If the men of the house be fewer then the number of ten for this was a sacred number with them They Circumcise not Marry not Divorce not unless ten be present Thence is their saying in Pirke Aboth where ten sit and learn the Law the divine presence resteth on them as Psal. 82.1 3. The Lamb being provided was to be killed and it was directed that the whole Assembly of the Congregation of Israel should kill it v. 6. that is every one for himself and family But after the giving of the Law and the erection of a Priesthood in the Church this work as it was a Sacrifice was left unto the Priests 2 Chron. 35.1 2 3 4 5. 4. The place where it was to be killed was at first in their several houses or where-ever the Assembly of the people was but this afterwards was forbidden and the Sacrifice of the Passover confined expresly to the place where the Tabernacle and Temple were to be and not else-where Deut. 16.6 7. 5. The preparation of the whole Lamb for eating was by roasting it v. 8 9. and that was done with bread unleavened and bitterness or bitter herbs v. 9. and it was all to be eaten that night What remained until the morning was to be burned in the fire as a thing dedicate and not to be polluted The Jews have many Traditions about the manner of eating and drinking at this Supper of the Cups they drank and blessed of the Cakes they brake of their Washings and the like which as they have all of them been discussed by others at large so I shall not labour about them as being satisfied that they are most if not all of them inventions of the Rabbins since the destruction of second Temple and many of them taken up from what they observed to be in use among Christians or were led into by such as from the profession of Christianity apostatized unto them which were no small multitude Unto this observation of the Passover was adjoyned the Feast of Vnleavened Bread § 17 which was to begin the next day after the eating of the Lamb that is on the 15 day of the first month For whereas the Paschal Lamb was to be eaten with unleavened bread on the fourteenth it was a peculiar Ceremony of that Ordinance and belonged not unto the ensuing feast v. 15 16. And in this feast there are considerable 1. The total exclusion of all Leaven out of their houses 2. The time of its continuance which was seven dayes 3. The double extraordinary Sabbath
Amulet or a Charm as Petitus supposeth is not so probable For that such amulets were in use among the Heathen with inscriptions either ridiculous or obscene which God would not have his People to make use of and therefore appoints them other things and inscriptions in their stead which is the only reason produced for that Opinion doth indeed overthrow it For it is abundantly evident that God in his Laws doth directly on all occasions command the contrary to what ever was in practice of this sort among the Nations So that Maimonides well observes that the Reason of many of their Institutions cannot be understood without a due consideration of the Superstition of the neighbouring Nations These four Sections must be these that follow The first is Deut. 6.4 5 6 7 8 9. Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and these words which I command thee this day shall be in thy heart and so onwards as before The second is Exod. 13.1 2 3 4 5 6 7 8 9 10. And the Lord spake unto Moses saying sanctifie unto me all the first born whatsoever openeth the Womb among the Children of Israel both of Man and of Beast it is mine And Moses said unto the people remember this day in which ye came out from Egypt out of the house of bondage for by strength of hand the Lord brought ye out from this place there shall no leavened bread be eaten this day came ye out in the moneth Abib and it shall be when the Lord shall bring thee into the Land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites which he sware unto thy Fathers to give thee a Land flowing with Milk and Honey that thou shalt keep this service in this moneth seven dayes shalt thou eat unleavened bread and in the seveth day shall be a Feast unto the Lord unleavened bread shall be eaten seven dayes and there shall be no leavened bread with thee neither shall there be leaven seen with thee in all thy quarters and thou shalt shew thy Son in that day saying this is done because of that which the Lord did unto me when I came forth out of Egypt and it shall be for a sign unto thee upon thine hand and for a memorial between thine eyes that the Lord Laws may be in thy mouth for with a strong hand hath the Lord brought thee out of Egypt thou shalt therefore keep this Ordinance in its season from year to year The third is from the tenth verse of that Chapter unto the end of the seventeenth And it shall be when the Lord shall bring thee into the Land of the Canaanites as he sware unto thee unto thy Fathers and shall give it thee thou shalt set apart unto the Lord all that openeth the Matrix and every firstling that cometh of a beast which thou hast the Male shall be the Lords and every firstling of an Ass thou shalt redeem with a Lamb and if thou wilt not redeem it then thou shalt break his neck and all the first born of Man amongst thy Children shalt thou redeem and it shall be when thy Son asketh thee in time to come saying what is this that thou shalt say unto him by strength of hand the Lord brought us out from Egypt from the house of bondage And it came to pass when Pharaoh would hardly let us go that the Lord slew all the first born in the Land of Egypt both the first born of Man and the first born of beast therefore I sacrifice to the Lord all that openeth the Matrix being Males but all the first born of my Children I redeem and it shall be for a token upon thine hand and as frontlets between thine eyes for by strength of hand the Lord brought us forth from out of Egypt The last is Deut. 11. from 13. to 21. And it shall come to pass if you shall hearken diligently unto my commandments which I command you this day to love the Lord your God and to serve him with all your heart and with all your soul that I will give you the rain of your Land in his due season the first rain and the latter rain that thou mayest gather in thy corn and thy wine and thy oyle and I will send grass in thy fields for thy cattel that thou mayest eat and be full take heed to your selves that your heart be not deceived and ye turn aside and serve other Gods and worship them and then the Lords wrath be kindled against you and he shut up the Heaven that there be no rain and that the Land yield not her fruit and lest ye perish quickly from the good Land which the Lord giveth you therefore shall you lay up these my words in your hearts and in your soul and bind them for a sign upon your hand and that they may be as frontlets between your eyes and you shall teach them your Children speaking of them when thou sittest in thine house and when thou walkest by the way when thou lyest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates that your dayes may be multiplyed and the dayes of your Children in the Land which the Lord swore unto your Fathers to give them as the dayes of Heaven upon the Earth § 21 Because in all these places there is mention made of these frontlets or memorials therefore do they take them out for this use And these are to be written on parchment made of the skin of a clean beast on the side next the flesh prepared with a pronuntiation of a form of words both in the killing of the beast and in the delivery of the skin unto the Dresser and to the Writer When they are written they are wrapt up in small rolls and so worn upon their foreheads and left arms being so rolled and made up that none of the writing might be seen And great art is required in the making of these Tephilin which few amongst them attain unto Hence Fagius tells us a story of a Master amongst them in his dayes who sold many thousands of these Phylacteries unto his Country-men which had nothing in them but Cards which served their turns well enough Their Masters also are curious in describing what part of the head they must be applyed unto namely the fore-part from ear to ear and the hand must be the left hand whereby yet they will have the arm above the elbow to be understood and when they must be worn namely by day not by night on the Week dayes not on the Sabbath and the like worthy speculations The benefit also they receive hereby is incredible for by them are they defended from evil as some by the sign of the Cross others by the first words of the Gospel of John
I do unto this people they be almost ready to stone me And the Lord said unto Moses Go on before the people and take with thee of the Elders of Israel and thy Rod wherewith thou smotest the River take in thine hand and go behold I will stand before thee there upon the Rock in Horeb and thou shalt smite the Rock and there shall come water out of it that they may drink And Moses did so in the sight of the Elders of Israel And he called the name of the place Massah and Meribah because of the chiding of the children of Israel and because they tempted the Lord saying Is the Lord amongst us or not Marching up farther into the Wilderness and coming to Rephidim their fourth station from the Red-sea meeting with no waters to their satisfaction they fell into an high murmuring against the Lord and mutiny against Moses their Leader And this iniquity the Jewish Doctors suppose aggravated because they were in no absolute necessity of water the dew which fell from the Manna running in some streams Hereon God leads Moses to the Rock of Horeb where himself appeared in the cloud which he had prepared for the place of giving the Law commanding him to take his Rod in his hand to smite the Rock whereon waters flowed out for the relief of this sinful murmuring people And the holy Ghost hath put sundry remarks upon this dispensation of God towards them First Upon the sin of the people whence he gave a double name to the place where they sinned for a memorial to all generations he called it Massah and Meribah which words our Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.9 Temptation and provoking Contention And it is often mentioned again both on the part of the people either to reproach and burthen them with their sin as Deut. 9.22 And at Massah ye provoked the Lord to wrath or to warn them of the like miscarriage chap. 6.16 You shall not tempt the Lord your God as you tempted him in Massah as also Psal. 95.8 And on the part of Moses as to the signal trial that God had there of his faith and obedience in that great difficulty which he conflicted withall as also of those of the Tribe of Levi who in a preparation unto their ensuing dedication unto God clave unto him in his straits Deut. 33.8 And of Levi he said Let thy Thummim and thy Vrim be with thy holy one whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah The mercy likewise that ensued in giving them water from the Rock is most frequently celebrated Deut. 8.15 Psal. 78.15 16. Psal. 105.41 Neh. 9.15 Now all this was done to bring them to attend and enquire diligently into the kernel the pearl of this mercy whose outward shell was so undeservedly free and so deservedly pretious For in this Rock of Horeb lay hid a spiritual Rock as our Apostle tells us 1 Cor. 10.4 even Christ the Son of God who being smitten with the Rod of Moses or the stroke and curse of the Law administred by him gave out waters of life freely unto all that thirst and come unto him Thus did God prepare this people for the receiving of the Law by a triple intimation § 28 of Him who is the Redeemer from the Law and by whom alone the Law that was to be given could be made useful and profitable unto them And all these intimations were still given them on their great and signal provocations to declare that neither did their Goodness deserve them nor could their sins hinder the progress of the counsel of God's will and the work of his grace Hereby also did God revive unto them the grace of the promise which being given as our Apostle observes four hundred and thirty years before the giving of the Law could not be disanull'd or impeach'd thereby And these I call the remote preparations of the people for the receiving of the Law consisting in three Revelations of the Grace of God in Christ happening and granted unto them in the three moneths space which they spent between the Red Sea and their coming unto the Wilderness of Sinai or to the Mountain where they received the Law § 29 The immediate preparations for giving of the Law are all of them expressed Exod. 19. and these we shall briefly pass through the most of them being insisted on or referred unto by our Apostle in the places before mentioned First The time of the Peoples coming unto the place where they were to receive the Law is related v. 1. it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novilunio tertio in the third moneh after their coming up out of Egypt That is on the first day of the moneth the moneth Sivan on the day of the New Moon And therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the same day on which Aben Ezra observes Moses went up first into the Mountain to receive the commands of God and returning on that day to the people he went up again on the third day that is the third day of the moneth to give in their answer unto the Lord v. 11.16 And this fell out if not on the day yet about the time of Pentecost whereon afterwards the Holy Ghost descended on the Apostles enabling them to preach the Gospel and therein our deliverance from the curse of the Law given at that time § 30 For the special time of the day when God began to give out the appearances of his glory it is said v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest it was yet morning And Jarchi observes that all Moses's ascents into the Mountain were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning which he proves from Chap. 34.4 And Moses rose up early in the morning and went up unto Mount Sinai And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boker properly signifies the first appearance of the morning the light that must be enquired and sought after before the rising of the Sun So David Psalm 130.6 compares the earnest expectation of his soul for mercy unto the diligent watching of men for the morning that is the first appearance of light And this was the season wherein our blessed Saviour rose from the grave and from under the curse of the Law bringing with him the tidings of peace with God and deliverance He rose between the first dawning of light and the rising of the Sun Matth. 28.1 Mark 16.2 unto that latitude of time doth the Scripture assign it and the first evidence of it For whereas John sayes that Mary Magdalen came to the Sepulchre very early whilest it was yet dark Chap. 20.1 Matthew when it began to dawn towards day Chap. 28.1 Mark very early in the morning at the rising of the Sun Chap. 16.2 who compriseth the utmost abode of the women at the Sepulchre Luke expresses it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundo mane that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the whole People so that he would in such a cause break forth upon them with his judgements and many of them should be consumed to the terrour and warning of the remnant The Continuance of this prescription was from the day before the appearance of the Glory of God on the Mount untill by the long sounding of the Trumpet they perceived the presence of God had left the place v. 13. When the Trumpet soundeth long they shall come up to the Mount that is they had liberty so to do Things thus prepared the people were brought forth unto their station to attend § 49 unto the Law v. 17. And Moses brought forth the people out of the Camp for to meet with God and they stood at the nether part of the Mount This Station of the People in Mount Sinai is amongst the Jews the most celebrious thing that ever befell them And many disputes they have about their order therein some few things we may observe from it Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum ipsius Dei to meet with God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet with or before the word of God saith Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ben Vzziel the glorious presence of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The essential Word of God the brightness of his glory the Son of God the Head and Law-giver of the Church in all ages And they stood at the nether part of the Mount v. 2. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 50 And Israel encamped there before the Mount in the singular number that is in such order saith Jarchi that they were all as one Man And saith he they were on the East side of the Mountain where also they kept their station at the giving of the Law for so he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote though he give no instance to confirm his opinion But Aben Ezra expresly rejects this fancy and that by a notable instance where it is said the People pitched their Tents before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of the Congregation round about So that although they were round about the Tabernacle they are said to be before it because of the special regard which they had unto it And at this Station in the Wilderness command was given to set bounds to the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about v. 12. which there had been no need of had not the People been gathered round about the Mountain Now they generally agree that this was the order wherein they stood First stood § 51 the Priests mentioned expresly v. 22. and said there to draw near unto the Lord that is nearer then the rest of the People though they also are expresly forbidden to come so nigh as to touch the Mount v. 24. These Priests were as yet the first born before a commutation was made and the Tribe of Levi accepted in their room Next to the Priests stood the Princes or Heads of the Tribes attended with the Elders and Officers of the People The body of the People or the Men of Israel as they speak stood next to them and behind them the Women and Children The remotest of all in this order being as they suppose the Proselytes that adhered unto them Thus Aben Ezra expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Were the first born who drew nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after them were the heads of the Tribes that is the Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them all the men of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thâ—m the Children that is Males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Proselytes or Strangers § 42 All things being thus disposed in the morning of the third day the Appearanceâ— of Gods glorious presence began to be manifested ver 16. And it came to pass on the third day in the morning that there were thunders and lightnings and a thick cloud upon the Mount and the voice of the Trumpet exceeding loud so that all the People that was in the Camp trembled v. 18. And Mount Sinai was altogether on a smoak because the Lord descended upon it in fire and the smoak thereof ascended as the smoak of a Furnace and the whole Mount quaked greatly That all these things were the effects of the Ministry of Angels preparing the place of Gods glorious presence and attending upon him in their work the Scripture elsewhere testifies and we have before manifested so that there is no need here farther to insist upon it § 43 Upon this preparation for the descent of the glory of God upon the sight of his harbingers and evidence of his coming Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet with God He brought them out of the Camp which was at some farther distance unto the bounds that by Gods prescription he had set unto Mount Sinai And Rashi on the place observes not unfitly that this going of the people to meet with God argues that the Glory of God came also to meet with them as the Bride-groom goeth out to meet the Bride for it was a marriage Covenant that God then took the people into whence it is said that God came from Sinai namely to meet the people § 44 The utmost of the approach of the people was to the nether part of the Mount The Targum of Jerusalem hath a foolish imagination from this expression which they have also in the Talmud namely that Mount Sinai was pluckt up by the roots and lifted up into the air that the people stood under it which Jarchi calls a Midrash that is though not in the signification of the word yet in the usual application of it an Allegorical Fable In this posture the People trembled and were not able to keep their station but removed from their place Chap. 20.28 And the whole Mount quaked greatly ver 18. so terrible was the appearance of the Majesty of God in giving out his fiery Law In this general consternation of all it is added that Moses himself spake v. 19. And God answered him by a voice What he spake is not declared nor was there any occasion for his speaking nor can any account be given why he should speak to God when God was solemnly preparing to speak to him and the people nor is it said that he spake to God but only that he spake And it is signally added that God answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by a voice For my part I doubt not but that in this general consternation that befell all the People Moses himself being surprized with fear spake the words recorded by our Apostle Chap. 12.21 I exceedingly fear and quake which condition he was relieved from by the comforting voice of God and so confirmed
issue is unclean Levit. 15.2 10. And to the same purpose Levit. 15.16 11. And in a woman v. 25. 12. A dead body is unclean and defileth Numb 19.14 13. All cleansing must be accompanied with bathing or washing Levit. 15.16 14. The cleansing of the Leper must be with Cedar Hysop scarlet Wool and the other Ceremonies Levit. 14.2 15. The Leper must shave all the hair off his head on the seventh day Levit. 13.45 16. The Leper must not go abroad but with the signs of his Leprosie Levit. 13.45 17. That the red Heifer be burned according to order Numb 19.2 18. That the water of the ashes of a red Heifer be sprinkled in Purification Numb 19.19 The fifth Family of this sort of commands concerns Alms and Tithes consisting § 10 of thirty two Precepts 1. That Alms be given to the poor Deut. 15.8 2. That he who promiseth the price of Redemption for the first-born pay it assuredly Lev. 27.2 3. That he who is to pay the Redemption price of an unclean first-ling pay it accordingly Lev. 27.11 4. That the price of a devoted house be so paid according to the judgement ot the Priest Lev. 27.14 5. The same of a Field Lev. 27.16 6. That he who deceiveth by ignorance add a fifth part unto the price of the thing its self Lev. 15.16 7. That the fruits of the fourth year be dedicated to God Lev. 19.24 8. That the corners of the Fields be left unto the poor to cut and gather Lev. 19.9 9. That ears of Corn be left for the poor in Harvest Lev. 19.9 10. That a sheaf of corn forgotten be left for the poor not sought for again Deut. 24.19 11. That the gleanings of the Vine branches be left to the poor Lev. 19.10 12. And the Grapes that fall to the ground v. 20. 13. That all first fruites of the Earth be brought to the Sanctuary or Temple Exod. 23.19 14. That the Words appointed Deut. 26.5 6 7. be repeated over the first fruits 15. That the Heave-Offering or Terumah for the Priest be observed Deut. 18.4 16. That the Tythes be separated for the use of the Levites 17. That a Second Tythe be taken by the owners to spend at the Tabernacle or at Jerusalem Deut. 14.22 18. That out of the tenth of the Levites a tenth be taken for the Priests 19. That on the third and sixth year in the room of this second tenth a tenth be given to the poor Deut. 14.28 29. 20. That Confession be made over the Tythes Deut. 26.13 21. That a Cake of the Dough be separated unto the Priests Numb 15.20 22. That the whole encrease of the Land every seventh year be common to all Exod. 23.10 11. 23. That the seventh year be a year of rest unto the whole Land Exod. 24.21 Lev. 25.2 24. That the year of the Jubilee be reckoned by the years of rest or weeks of years Lev. 25.8 9 10. 25. That the year of Jubilee be separated or sanctified v. 8 9 10. 26. That on the tenth day of the Moneth Tisri the Trumpet sound for the beginning of the Jubilee Lev. 25.10 27. That a Redemption or restitution of the Land be granted in the year of Jubilee Lev. 25.24 28. He that sells an House in a walled Town may redeem it within an year Lev. 25.29 29. That debts be remitted on the seventh year Deut. 15.2 30. That in all Offerings and Sacrifices for sin the Priest have the right shoulder the breast and the cheek for his portion Deut. 18.3 31. That the first fleece of Sheep being shorn be given to the Priests Deut. 18.4 32. That right Judgement be made of things devoted as to the part of God and that of the Priests § 11 The Sixth Family contains seven Precepts about things to be eaten 1. That all Creatures to be eaten Beasts and Birds have their heads taken off Deut. 12.2 2. That the blood of Beasts and Birds killed to be eaten be covered with earth or dust Lev. 17.23 3. That the Mother be left free from the Nest when the young ones are taken Deut. 22.6 4. That the signs of clean and unclean Beasts be diligently observed Lev. 2.25 5. That signs to the same purpose be observed in some Birds Deut. 14.11 6. And the same concerning Locusts that may be eaten Lev. 11.21 7. That the signs in Fishes be observed Lev. 11.9 § 12 The Seventh Family of Affirmative precepts respects the Passeover and other Feasts as to the time of their observation having twenty commands appertaining unto it 1. That the Course of the Sun and Moon be exactly observed for the right constitution of the Anniversary Feasts Deut. 4.6 2. That the beginning of the moneths be appointed by the House of Judgement Exod. 12.2 3. That we rest on the Sabbath Exod. 23.12 4. That the Sabbath be sanctified Exod. 20.8 5. That all Leaven be thrust out of doors on the Feast of the Passeover Exod. 12.15 6. That on the night of the Passeover the first discourse be about the deliverance out of Aegypt Exod. 13.8 7. That unleavened bread be eaten on that night Exod. 12.18 8. That the first day of the Feast of the Passeover be a day of rest 9. Likewise the seventh day also Exod. 12.16 Lev. 23.7 10. That forty nine dayes be reckoned to the Feast of Weeks Lev. 23.15 11. That on the fiftieth day rest be declared Lev. 23.21 12. That on the first day of the seventh moneth there be rest from all works Lev. 23.24 13. That the Trumpet sound on that day Numb 29.1 14. That every one afflict his own soul on the tenth day of September Lev. 23.27 28 29. 15. That there be a rest and ceasing from all works on the day of Expiation Lev. 23.32 16. That there be a rest from labour on the first day of the Feast of Tabernacles Lev. 23.35 17. Likewise on the eighth day v. 36. 18. That the people dwell in Booths seven dayes Lev. 23.43 19. That on the first day of the Feast of Tabernacles branches of Palms be carried Lev. 23.40 20. That every Israelite that is a Male offer every year half a shekel to the Lord Exod. 30.13 The Eighth Family concerns Rule and Judgement made up of thirteen Precepts § 13 1. That obedience be yielded to every Prophet speaking in the name of God Deut. 18.15 2. That the people chuse a King Deut. 17.15 3. That Judges and Rulers be appointed in every City of the people Deut. 16.18 4. That the Laws and Decrees of the great Councel be observed and obeyed Deut. 17.10 5. That in doubtfull Cases the major part of suffrages is to determine Exod. 23.1 6. That all men be judged equally without respect Lev. 19.15 7. That every one who can testifie the Truth in any cause he is of his own accord to repair to the Judges so to do Lev. 5.1 8. That Witnesses be examined strictly and their testimony duly weighed Deut. 13.14 9. That false Witnesses have that
that is on the edge of the side upwards it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it round about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Diadem or a fringe of Gold-work such as encompassed Diadems or Crowns And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diadem was put only on the Ark the Mercy-seat and the Altar of Incense intending expressions of Rays of Gold as coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scatter abroad in the manner of rays and beams which Heb. 1.3 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory And hence the Rabbins speak of a three-fold Crown of the Ark Altar and Table of the last for the King of the midst for the Priest of the first for they know not whom as Rabbi Solomon expresly Indeed all representing the three-fold Offices of Christ for whom the Crowns were laid up Zach. 6. At the four corners on the outside were annexed unto it four Rings of Gold on § 9 each side two Through these rings went two staves or bars wherewith the Ark was to be carried on the shoulders of the Levites Exod. 25.11 12. for the neglâ—ct of which service strictly enjoyned them Numb 7.9 God made a breach on Vzza in the days of David 2 Sam. 6.7 The end wherefore God appointed the making of this Ark was to put therein § 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony Exod. 25.16 that is the two Tables of stone engraved on all sides with the ten Commandements pronounced by the Ministry of Angels written with the finger of God Besides this there was in it nothing at all as is expresly affirmed 1 King 8.9 2 Chron. 5.10 Deut. 10.2 5. The appearance of a dissent from hence in an expression of our Apostle chap. 9. shall be considered in its proper place This Ark made at Horeb 1 King 8.9 that is at the foot of the mountain where the People encamped finished with the rest of the Tabernacle on the first day of the first month of the second year of the coming of the Israelites out of Egypt Exod. 40.13 being as we have shewed the visible pledge of the presence of God amongst them as it was placed with its Tabernacle in the midst of the People whilst they were encamped in the Wilderness the body of them being distributed into four Hosts to the four quarters of Heaven Numb 2. that a blessing from thence might be equally communicated unto them all and all might have an alike access to the worship of God so it was carried in their marching in the midst of their Armies with a pronunciation of a solemn Benediction when it began to set forward and when it returned unto its Repository in the most holy place Numb 10.35 36. This was the ordinary course in the removals of the Ark. In an extraordinary manner God appointed it to be carried before all the people when the waters of Jordan were divided by his power whereof that was a pledge Josh. 3.15 which the people on their own heads going afterwards to imitate in their wars with the Philistins received a sad reward of their temerity and boldness 1 Sam. 4. From the Wilderness the Ark was carried to Gilgal Josh. 5.10 thence removed with the Tabernacle to Shilo Josh. 18.2 Some suppose that after this it was occassionally removed to Mizpeh as Judg. 11.11.20.1 27.21.1 2. because it is said in those places that such things were done before the Lord in Mizpeh but that expression doth not necessarily inter the presence of the Ark and Sanctuary in that place Yea the context seems to intimate that it was at another place distant from thence as v. 26. they went up from the place of the Assembly in Mizpeh to the house of God where the Ark was In Shechem also it is supposed to have been from the Assembly that Joshua made there chap. 24.1 upon the close whereof he fixed a stone of memorial bâ—fore the Sanctuary v. 26. But yet neither doth this evince the removal of the Ark or Sanctuary For Shechem being not far from Shilo the people might meet in the Town for convenience and then go some of them with Joshua unto Shilo as is most probable that they did From Shilo it was carried into the field of Aphek against the Philistins 1 Sam. 4.2 and being taken by them was carried first to Ashdod then to Ekron then to Gath 1 Sam. 5. thence returned to Kiriath-jearim 1 Sam. 6. to the house of Abinadab 1 Sam. 6. thence to the house of Obed-Edom 2 Sam. 6. thence to mount Sion in Jerusalem 2 Sam. 6. into a place prepared for it by David And from thence was solemnly introduced into and enthroned in the most holy place of the Temple built by Solomon 1 King 8.6 7. In the mean time whether occasionally or by advice the Tabernacle was removed from Shilo and that first place of the solemn Worship of God altogether deserted and made an example of what God would afterwards do unto the Temple when his Worship therein also was neglected and defiled Jer. 7.12 14.26.6 9. In the Temple of Solomon it continued either unto the captivity of Jeboiakim when Nebuchadnezzar took away all the goodly vessels of the house of the Lord 2 Chron. 36.10 or unto the captivity of Zedekiah when he carried away all the remaining vessels great and small v. 18. Of the Talmudical fable concerning the hiding of it by Josiah or Jeremiah with the addition of its supposed restoration at the last day in the second Book of Machabees I have spoken else-where Whether it were returned again with the vessels of the house of the Lord by Cyrus is uncertain If it were not it was an intimation that the Covenant made with that people was waxing old and hasting unto an expiration § 12 The things that accompanied this Ark in the most holy place were upon it the Mercy-seat on the ends of it two Cherubims The Mercy-seat as to its making form use and disposition is declared Exod. 25.17 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cipporeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide to cover to plaister over to shut to plaister with Bitumen or pitch In Pihel to expiate sin Exod. 30.10 Levit. 4.10 If the name of the Mercy-seat be taken from the word in Kal it signifies only Operimentum tegumentum tegmen a covering and so ought to be rendred If it be taken from the sense of the word in Pihel it retains the signification of Expiation and consequently of pardon and mercy So it is by ours rendred a Mercy-seat and that with respect unto the rendring of it by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. as by the LXX in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory placed on the Ark wherein what râ—spect was had to the Lord Christ the Apostle declares Rom. 3.25 and largely in our Epistle chap. 9. § 13 Its matter was of pure Gold and for its dimensions it was just as broad and long as the Ark whereon it was laid
use of the whole Church So that this dispensation of Gods speaking in the Prophets continued for the space of twenty one Jubilees or near eleven hundred years That it had been now ceased for a long time the Apostle intimates in this word and that agreeably to the confessed Principles of the Jews whereby also he confirmed his own of the coming of the Messiah by the reviving of the gift of Prophecy as was foretold Joel 2.28 29. And we may by the way a little consider their thoughts in this matter For as we have observed and proved before the Apostle engageth with them upon their own acknowledged Principles The Jewes then generally grant unto this day that Prophecy for the publick use of the Church was not bestowed under the second Temple after the dayes of Malachie nor is to be expected untill the coming of Elias The delusions that have been put upon them by impostors they now labour all they can to conceal and are of late by experience made incredulous towards such pretenders as in former Ages they have been brought to much misery by Now as their manner is to fasten all their conjectures be they true or false on some place word or letter of the Scripture so have they done this assertion also Observing or supposing the want of sundry things in the second House they pretend that want to be intimated Hag. 1.7 8. where God promising to glorifie himself in that Temple the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will glorifie is written defectively without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Keri notes That letter being the numeral note of five signifies as they say the want of five things in that House The first of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark and Cherubims The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointing Oyle The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood of disposition or perpetual fire The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost or Spirit of Prophecy They are not indeed all agreed in this enumeration The Talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma cap. 5. reckons them somewhat otherwise 1. The Ark with the Propitiation and Cherubims 2. The Fire from Heaven which answers the third or wâ—â—d of disposition in the former order 3. The Divine Majesty in the room of the Anointing Oyle 4. The Holy Ghost 5. Vrim and Thummim Another order there is according to Rabbi Bechai Comment in Pentateuch Sectione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who places the Anointing Oyle distinctly and confounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Majesty with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost contradicting the Gemara The Commonly approved order is that of the Author of Aruch in the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark Propitiatory and Cherubims one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Majesty the second thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost which is Prophecy the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim the fourth thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire frome Heaven the fifth thing But as this Argument is ridiculous both in general in wire-drawing Conclusions from letters deficient or redundant in writing and in particular in reference to this word which in other places is written as in this as Numb 24.12 1 Sam. 2.20 Isa. 66.5 so the observation its self of the want of all these five things in the second House is very questionable and seems to be invented to give countenance to the confessed ceasing of Prophecy by which their Church had been planted nourished and maintained and now by its want was signified to be near expiration For although I will grant that they might offer Sacrifices with other Fire than that which was traduced from the flame descending from Heaven though Nadab and Abihu were destroyed for so doing because the Law of that Fire attended the giving of it whence upon its providential ceasing it was as lawful to use other fire in Sacrifice as it was before its giving out yet as to the Ark the Vrim and Thummim the matter is more questionable and as the anointing Oyle out of question because it being lawful for the High Priest to make it at any time it was no doubt restored in the time of Ezra's Reformation I know Abarbinel on Exod. Chap. 30. sec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirms that there was no High Priest anointed with oyle under the second House for which he gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the anointing Oyle was now hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Josiah had hid it with the rest of the holy things a talmudical figment to which he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they had no power to make it I will not much contend about matter of fact or what they did but that they might have done otherwise is evident from the first institution of it for the prohibition mentioned Exod. 30.31 32. respects only private persons And Josephus tells us that God ceased to give answer by Vrim and Thummim two hundred years before he wrote Lib. 3. cap. 12. which proves they had it It is indeed certain that at their first return from Babylon they had not the Vrim and Thummim Ezra 2.63 There was no Priest with Vrim and Thummim yet it doth not appear that afterwards that Jewel what ever it were was not made upon the Prophecies of Haggai and Zechary whereby the Restauration of the Temple and the Worship belonging thereunto was carryed on to perfection Especially considering the vision of Zechary about cloathing the High Priest with the Robes of his Office Chap. 3. after which time it seems they were made and in use as Josephus shews us Lib. 11. Chap. 8. treating of the Reverence done by Alexander the Great to the name of God engraven in the Plate of Gold on the High-Priests forehead And Maimonides Tractat. Saned Chap. 10. Sect. 10. sayes expresly that all the eight robes of the High Priest were made under the second Temple and particularly the Vrim and Thummim howbeit as he sayes they enquired not of God by them because the Holy Ghost was not on the Priests Of the Ark we shall have occasion to treat afterwards and of its fictitious hiding by Hieremiah or Josia as the Jews fancy This we may observe for the present that as it is certain that is was carried away by the Babylonians amongst other Vessels of Gold belonging to the Temple either amongst them that were taken away in the dayes of Jehojakim 2 Chron. 36.7 or those taken away with Jehojachin his Son v. 11. or when all that was left before great and small was carried away in the dayes of Zedekiah v. 18. So it may be supposed to be restored by Cyrus of whom it is said that he returned all the Vessels of the House of the Lord that Nebuchadnezzar brought from Jerusalem Ezra 1.6 And it is uncertain to what end was the solemn yearly
considered The summ is that the end of their Church and State being foretold to be a perpetual desolation Dan. 9.27 the last dayes being now come upon them they might understand what they were shortly to expect and look for The end of the Jews being a People a Church and Kingdom was to bring forth the Messiah whose coming and work must of necessity put an end to their old station and condition Now because herein is enwrapped the most infallible demonstration that the Messiah is long since come the Apostle mentioning the last dayes to intimate that upon necessity he must be come in them I shall further open his design in this matter but with briefness having been large on this head in our Prolegomena and for their sakes who by any difficulties may be deterred from the consideration of them God having from the foundation of the world promised to bring forth the seed of the woman to work out the Redemption of his Elect in the Conquest of Satan did in the separation of Abraham from the rest of the world begin to make provision of a peculiar stock from whence it should spring That this was the cause and end of his Call and Separation is evident from hence that immediately thereupon God assures him that in his seed all the Kindreds of the earth should be blessed Gen. 12.1 2 3. Chap. 22.18 which is all one as if he had expresly said unto him for this cause have I chosen and called thee that in thee I might lay a foundation of bringing forth the promised seed by whom the curse is to be taken away and the blessing of everlasting life procured as Gal. 3.13 14. For this cause was his Posterity continued in a state of separation from the rest of the world that he might seek an holy seed unto himself Numb 23.9 Mal. 2.15 For this cause did he raise them into a Civil Regal and Church-State that he might in them type out and prefigure the Offices and Benefits of the promised Messiah who was to gather to himself the Nations that were to be blessed in the seed of Abraham Gen. 49.10 Psal. 45. Hos. 3.5 Ezek. 34.23 And all their Sacrifices did but shadow out that great expiation of sin which he was to make in his own Person as hath been already proved Things being thus disposed God promised unto them that their Civil Political State their condition as a peculiar Nation and People should be continued until the coming of the Messiah Gen. 49.10 Ezek. 21.27 And this was made good unto them notwithstanding the great oppositions of those mighty Empires in the midst of whose devouring jaws they were placed with some such short intercisions of the actual administration of Rule amongst them as being foretold impeached not the Promise They lost not their Civil State untill he came unto whom was the gathering of the Nations After that though many of the individuals obtained mercy yet their being a Nation or People was of no peculiar use as to any special end of God Therefore was it immediately destroyed and irrecoverably exterminated From that day God in a wonderful manner blasted and cursed all their endeavours either for the preservation of what they then had or for its recovery and restauration when lost No means could ever retrive them into a People or Nation on the old account What may be hereafter on a New God knows The End of the dayes was come and it was to no purpose for men to endeavour to keep up that which God having accomplished the utmost of his design by and upon would lay aside And this season was fully evidenced to all the world by the gathering of the people to the Shilo or the coming in of the Nations to partake in the blessing of faithful Abraham Mic. 4.1 2. Of their Church-State there were two Principal parts The Temple its self and the Worship performed in it The first of these as was the Tabernacle was set up to typifie him in whom the fulness of the Godhead should dwell bodily and the latter the same Person as he was himself to be the great High Priest and Sacrifice Both these also were to be continued until the coming of the Messiah but by no endeavours afterwards Hence was that Promise of the glory of the second House built after the Captivity and restored by Herod because of his coming unto it who was signified by it Hag. 2.9 Malach. 3.1 He was to come whilest that Temple was standing after which it was to be of no more use And therefore Ezekiel describes a third spiritual Temple to succeed in the room thereof The condition of their Sacrifices was the same Therefore Daniel fore-telling the coming of the Messiah four hundred and ninety years after the Captivity adds that upon his death the daily Sacrifice must cease for ever and a total desolation ensue on all the things that were used for the end accomplished Dan. 9.24 25 26 27. The Nation State Temple Sacrifices being set apart set up and designed for no other end but to bring him forth he was to come whilest they were standing and in use after which they were none of them to be allowed a being upon their old foundation This is that which the Apostle pointed at in mentioning the last dayes that they might consider in what condition the Church and People of the Jews then were To discover the evidence of this demonstration as confirmed in our Prolegomena I shall here also briefly add some considerations of the miserable entanglements of the Jews in seeking to avoid the Argument here intimated unto them by the Apostle It is a common Tradition among them that all things were made for the Messiah whereby they do not intend as some have imagined the whole old Creation but all things of their Church State and Worship So the Targum Psal. 40.8 in the person of the Messiah I shall enter into life eternal when I study in the volume of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was written for my sake By the Law they understand their all All depended on their Messiah all was written for him They see by experience that there was a coincidence of all these things in the last dayes when Jesus came No sooner had he done his work but Scepter and Scribe departed from Judah They ceased to be a Church and Nation The Temple which the Lord whom they formerly sought came to was destroyed their Sacrifices wherein they trusted caused to cease and the Nations of the Earth were gathered into the faith of Abraham From that time they have no more been a people nor have had any distinction of Tribes or Families Temple Priesthood or Sacrifice nor any hope of a retrivement into their pristine condition Let us then see what course they do or have taken to countenance themselves in their infidelity Two wayes to relieve themselves they have fixed on 1. Granting that the Messiah was to come to their Government and
dyed about the year of our Lord 1104. have made it one of the fundamental Articles of their Religion which they have inserted in their Prayer Books that the Law of Moses is never to be changed and that God will never give them any other Law or Rule of Worship and as they further ground that Article in Ezrim Vearba printed in the end of Bombergs Bibles they affirm that nothing can be added unto it nothing taken away from it no alteration in its obligation be admitted which is directly contrary both to the Truth and to the Confession of all their Predecessors who looked for the Messiah as we shall afterwards declare In Opposition to this Gradual Revelation of the mind of God under the Old Testament the Apostle intimates that now by Jesus the Messiah the Lord hath at once begun and finished the whole Revelation of his Will according to their own hopes and expectation So Jude 3. The Faith was once delivered unto the Saints not in one day not in one Sermon or by one Person but at one season or under one dispensation comprizing all the time from the entrance of the Lord Christ upon his Ministry and the closing of the Canon of Scripture which period was now at hand This Season being once past and finished no new Revelation is to be expected to the end of the world Nothing shall be added unto nor altered in the Worship of God any more God will not do it men that attempt it do it on the price of their souls 2. God spake in the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after divers sorts or manners Now this respects either the various wayes of Gods revealing himself to the Prophets by Dreams Visions Inspirations Voices Angels every way with an equal evidence of their being from God or the wayes of his dealing with the Fathers by the Prophets by promises threats gradual discoveries of his Will special Messages and Prophecies publick Sermons and the like The latter or the various wayes of the Prophets delivering their Messages to the People from God is principally intended though the former be not excluded it being that from whence this latter variety did principally arise and flow In opposition hereunto the Apostle intimates that the Revelation of God and his will by Christ was accomplished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one only way and manner by his preaching the Gospel who was anointed with the Spirit without measure The last difference or instance in the Comparison insisted on by the Apostle is that of old God spake in the Prophets but now in the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say most Expositors in for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke 1.70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the holy Prophets But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 12. God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses The certainty of the Revelation and presence of God with his word is intimated in the Expression So the word of the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand of this or that Prophet They were but instruments to give out what from God they had received Now these Prophets in whom God spake of Old were all those who were divinely inspired and sent to reveal his Will and Mind as to the duty of the Church or any special concernment of his Providence in the Rule and Government thereof whether they declared the inspirations they had or Revelations they received by word of mouth or by writing The Modern Jews make a distinction between the Gift of Prophecy and the Inspiration of the Holy Ghost following Maimonides in his More Nebuchim part 2 cap. 32. His opinion which he calls the opinion or sentence of the Law about Prophecy in general is the same with that of the Gentile Philosophers as he professeth In one thing only he differs from them namely that Prophecy doth not so necessarily follow after due preparation as that a man cannot but prophesie who is rightly prepared But the Gift of Prophecy he asserts wholly to depend on the temperature of the brain natural and moral exercises for the preparing and raising of the imagination upon which divine visions will succeed A brain-sick imagination confounding divine Revelation with Phanatical distempers But in the eleven degrees of Prophecy which he assigns and attempts to prove by instances out of Scripture he placeeth that of inspiration by the Holy Ghost in the last and lowest place And therefore by the late Masters is the Book of Daniel cast into this latter sort though eminently prophetical because they are so galled with his predictions and calculations other Reason of that disposition none readily occurs And this is the ground of their disposition of the Books of the Scripture into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law or five Books of Moses given in the highest way and degree of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets first or Books Historical and the latter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books written by inspiration of the Holy Ghost Of the ground of which distinction see Kimchi in his Preface to the Psalms Their mistake lyes in this That Prophecy consists principally in and is distinguished into several degrees by the manner of Revelation as by Dreams Visions Appearances of Angels or men and the like But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy are of a larger signification then that pretended as Numb 11.29 1 Sam. 10.5 1 Chron. 25.1 2 3. will appear So that which made any Revelation to be Prophecy in that sense as to be an infallible rule for the guidance of the Church was not the means of communicateing it to the Prophets but that inspiration of the Holy Ghost which implanted upon their minds and gave forth by their Tongues or Pens that which God would utter in them and by them 2 Pet. 1.20 21. In answer unto this speaking of God in the Prophets it is asserted that in the Revelation of the Gospell God spake in his Son This is the main hinge on which all the Arguments of the Apostle in the whole Epistle do turn this bears the stress of all the inferences afterwards by him insisted on And therefore having mentioned it he proceeds immediately unto that description of him which gives evidence to all that he draws from this consideration Now because no one Argument of the Apostle can be understood unless this be rightly stated we must on necessity insist somewhat largely upon it and unto what we principally intend some previous observations must be premised 1. I take it at present for granted that the Son of God appeared unto the Prophets under the Old Testament Whether ever he spake unto them immediately or only by the Ministry of Angels is not so certain It is also
the people were formed in the air by the Ministry of Angels so that they heard not the immediate voyce of God Now in the last dayes did the Lord take that work into his own hands wherein from the foundation of the world he had employed Angels and Men. 3. Though the Apostles argument arise not immediately from the differing wayes of Gods revealing himself to the Prophets and to Christ but in the difference that lyes in his immediate speaking unto us in Christ the Son and his speaking unto the Fathers in the Prophets yet that former difference also is intimated by him in his affirming that he spake to them variously or diversly as hath been declared and therefore we must consider that also And herein we are to obviate the great Judaical prejudice against the Gospel to which end observe 1. That though the Apostle mentions the Prophets in general yet it is Moses whom he principally intends This is evident in the Application of this Argument which he makes in particular Chap. 3.3 where he expresly prefers the Lord Jesus before Moses by name in this matter of Ministring to the Church in the name of God For whereas as was before intimated the Apostle mannages this thing with excellent Wisdom in this Epistle considering the inveterate prejudices of the Hebrews in their adhering unto Moses he could not mention him in particular until he had proved him whom he preferred above him to be so excellent and glorious so far exalted above Men and Angels that it was no disreputation to Moses to be esteemed inferiour to him 2. That the great Reason why the Jews adhered so pertinaciously unto Mosaical Institutions was their perswasion of the unparallel'd excellency of the Revelation made to Moses This they retreated unto and boasted of when they were pressed with the Doctrine and Miracles of Christ John 9.28 29. And this was the main foundation in all their contests with the Apostles Acts 15.1 Chap. 21.21 28. And this at length they have made a principal root or fundamental Article of their Faith being the fourth of the thirteen Articles of their Creed namely that Moses was the most excellent and most sublime among the Prophets so far above that excellency that degree of wisdom and honour which men may attain unto that he was equal to Angels This Maimonides the first disposer of their Faith into fundamental Articles expounds at large More Nebuch p. 2. cap. 39. Declaravimus saith he quod Prophetia Mosis doctoris nostri ab omnium uliorum Prophetiis differat dicemus nunc quod propter solam illam apprehensionem ad legem vocati sumus quia nempe vocationi illi qua Moses nos vocavit simiis neque antecessit ab Adamo primo ad ipsum usque neque etiam post ipsum apud ullum Prophetam sequuta est sic fundamentum Legis nostrae est quod in aeternum finem non sit habitura vel abolenda ac propterea etiam ex sententia nostra alia lex nec unquam fuit nec erit praeter unicam hanc Legem Mosis Doctoris nostri We have declared that the Prophecy of Moses our Master differed from the Prophecies of all others Now we shall shew that upon the account of this perswasion alone namely of the excellency of the Revelation made unto Moses we are called to the Law For from the first Adam to him there was never any such call from God as that wherewith Moses called us nor did ever any such ensue after him Hence is it a fundamental Principle of our Law that it shall never have an end or be abolished and therefore also it is our Judgement that there was never any other divine Law nor ever shall be but only this of our Master Moses This is their present perswasion it was so of old The Law and all Legal Observances are to be continued for ever other way of worshipping God there can be none and this upon the account of the incomparable Excellency of the Revelation made to Moses To confirm themselves in this prejudicate apprehension they assign a fourfold preheminency to the Prophecy of Moses above that of other Prophets and these are insisted on by the same Maimonides in his explication of Cap. 10. Tractat. Sanedr and by sundry others of them 1. The first they fix on is this that God never spake to any Prophet immediately but only to Moses to him he spake without Angelical Mediation For so he affirms that he spake to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth Numb 12.13 2. All other Prophets they say received their visions either in their sleep or presently after their sleep but Moses in the day time standing between the Cherubims Exod. 29.52 And 3. That when other Prophets received their Visions or Revelations although it was by the mediation of Angels yet their nature was weakened by it and the state of their bodies by reason of the consternation that befell them Dan. 10.8 but Moses had no such perturbation befalling him when the Lord spake unto him but it was with him as when a man speaks unto his friend 4. That other Prophets had not inspirations and Answers from God at their own pleasures but sometimes were forced to wait long and pray for an answer before they could receive it But Moses was wont when he pleased to say stay and I will hear what God will command you Numb 9.9 So they And to reconcile this unto what is elsewhere said that he could not see the face of God and live they add that he saw God not immediately but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speculo or speculari a word formed from the Latin in a glass an expression which the Apostle alludes unto 1 Cor. 13.12 only they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Prophets saw through nine perspectives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Moses saw through one only Vaiikra Rabba sec. 1. whereunto they add that his Speculum was clear and lucid theirs spotted It must be granted that Moses being the Law-giver and first Revealer of all that Worship in the observation whereof the Judaical Church State â—nd Priviledge of that people did consist had the preheminency above the succeeding Prophets whose Ministry chiefly tended to instruct the people in the nature and keep them to the observation of his Institutions But that all these things by them insisted on were peculiar to him it doth not appear nor if it did so are the most of them of any great weight or importance The first is granted and a signal Priviledge it was God spake unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face Exod. 33.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth Numb 12.13 and this is mentioned as that which was peculiar to him above the Prophets which should succeed him in the Ministry of that Church But that Moses saw the essence of God which the Jews contend from those words is expresly denyed in the Text it self For even then when it
hereafter finally judge them Wherein he suffers them in his Holiness and Wisdom to act in Temptations Seductions Persecutions he bounds and limits their Rage malice actings orders and disposes the Events of them to his own holy and righteous ends and keeps them under chains for the Judgement of the last day when for the full manifestation of his Dominion over them he will cause the meanest of his servants to set their feet on the necks of these conquered Kings and to joyn with himself in sentencing them unto eternal ruine 1 Cor. 6.3 which they shall be cast into by him Rev. 19. 2. The Ends of this Lordship of Christ are various as 1. His own Glory Psal. 110.1 2. Churches safety Mat. 16.18 Revel 12.7 8 9. And 3. Exercise for their Good 1. By Temptation 1 Pet. 5.8 9 10. And 2. Persecution Rev. 2.10 Chap. 12.10 both which he directs regulates and bounds unto their eternal Advantage 4. The exercising of his Wrath and vengeance upon his stubborn enemies whom these slaveâ— and vassals to his righteous power seduce blind harden provoke ruine and destroy Revel 12.15 Ch. 16.13 14. Psalm 106. And how much of the peace safety and consolation of Believers lyes wrapt up in this part of the Dominion of Christ were easie to demonstrate as also that Faiths improvement of it in every condition is the greatest part of our Wisdom in our pilgrimage III. All Mankind the second sort of Intellectual Creatures or Rational subsistencies belong to the Lordship and Dominion of Christ. All Mankind was in the power of God as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one mass or Lump out of which all Individuals are made and framed Rom. 9.21 Some to honour some to dishonour the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not denoting the same substance but one common condition and the making of the Individuals is not by Temporal Creation but Eternal Designation So that all mankind made out of nothing and out of the same condition destined to several Ends for the glory of God are branched into two sorts Elect or vessels from the common mass unto Honour and Reprobates or vessels from the common mass unto dishonour As such they were typed by Jacob and Esau Rom. 9.11 12. and are expressed under that distribution 1 Thess. 5.9 Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning being chosen to salvation 2 Thess. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.4 before the foundation of the world Rom. 8.29 Chap. 11.5 Matth. 20.16 2 Tim. 2.10 Revel 21.27 Others are appointed to the day of evil Prov. 16.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old fore-ordained to condemnation Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be destroyed 2 Pet. 2.12 See Rom. 9.22 Chap. 11.7 Revel 20.15 Both these sorts or all Mankind is the Lordship of Christ extended to and to each of them respectively 1. He is Lord over all flesh Joh. 17.2 both living and dead Rom. 14.9 Phil. 2.9 10. 2. Particularly he is Lord over all the Elect And besides the general foundation of the Equity of his Authority and power in his Divine Nature and Creation of all things the Grant of the Father unto him as Mediator to be their Lord is founded in other especial Acts both of Father and Son For 1. They were given unto him from Eternity in design and by compact that they should be his peculiar portion and he their Saviour Joh. 17.2 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh over which he hath Authority there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universality of them whom the Father gave him in a special manner Of whom he sayes thine they were and thou gavest them unto me v. 6. Acts 18.10 They are a portion given him to save Joh. 9.39 of â—hich he takes the Care as Jacob did of the Sheep of Laban when he served him for a â—â—se Gen. 31.30 40. See Prov. 8.30 This was an Act of the Will of the Father in the Eternal Covenant of the Mediator whereof elsewhere 2. His Grant is strengthened by Redemption Purchase and Acquisition This was the condition of the former Grant Isa. 53.10 11 12. which was made good by him so that his Lordship is frequently asserted on this very account 1 Cor. 6.10 1 Pet. 1.18 19. 1 Tim. 3.6 Joh. 10.15 Eph. 5.25 26 27. Rev. 5.9 Joh. 11.52 And this purchase of Christ is peculiar to them so given him of the Father in the Covenant of the Mediator as 1. Proceeding from his especial and greatest Love Joh. 15.17 Rom. 5.8 1 Joh. 3.16 Chap. 4.9 10. Acts 20.28 Rom. 8.32 And 2. Being accompanied with a purchase for them which they shall certainly enjoy and that of Grace and Glory Acts 20.28 Eph. 1.14 Acts 2.36 Phil. 1.29 Heb. 9.12 15. And indeed the Controversie about the deâ—th of Christ is not primarily about its Extent but its Efficacy and Fruits in respect of them for whom he dyed 3. These thus given him of the Father and redeemed by him are of two sorts 1. Such as are actually called to faith in him and Union with him These are further become his upon many other especial accounts They are his in all Relations of Subjection his Children Servants Brethren Disciples Subjects his House his Spouse He stands towards them in all Relations of Authority is their Father Master Elder Brother Teacher King Lord Ruler Judge Husband Ruling in them by his Spirit and Grace over them by his Laws in his Word preserving them by his power chastening them in his Care and Love feeding them out of his stores trying them and delivering them in his Wisdom Bearing with their miscarriages in his Patience and taking them for his portion lot and inheritance in his Providence raising them at the last day taking them to himself in Glory every way avouching them to be his and himself to be their Lord and Master 2. Some of them are alwayes uncalled and shall be so untill the whole number of them be compleated and filled But before they belong on the former accounts unto his Lot Care and Rule John 10.6 They are already his sheep by grant and purchase though not yet really so by Grace and Holiness They are not yet his by present Obediential Subjection but they are his by Eternal Designation and reall Acquisition Now the power that the Lord Jesus hath over this sort of Mankind is Vniversal unlimited absolute and exclusive of all other power over them as unto the things peculiarly belonging unto his Kingdom He is their King Judge Law-giver and in things of God purely Spiritual and Evangelical other they have none It is true he takes them not out of the world and therefore as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life things of the world they are subject to the Laws and Rulers of the world but as unto the things of God he is the only Law-giver who is able to kill and make alive But the nature and ends of the Lordship of Christ over the Elect
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
That some things may be spoken in the Psalm which no way respect the Type at all For when not the Type but the Person or thing signified is principally aimed at it is not necessary that every thing spoken thereof should be applicable properly unto the Type it self It being sufficient that there was in the Type somewhat that bare a general Resemblance unto him or that which was principally intended So on the contrary where the Type is principally intended and an Application made to the thing signified only by way of general Allusion there it is not required that all the particulars assigned unto the Type should belong unto or be accommodated unto the thing typed out as we shall see in the next Testimony cited by the Apostle Hence though in general David and his Deliverance from trouble with the Establishment of his Throne might be respected in this Psalm as an obscure Representation of the Kingdom of Christ yet sundry particulars in it and among them this mentioned by our Apostle seem to have no respect unto him but directly and immediately to intend the Messiah Secondly If it yet be supposed that what is here spoken Thou art my Son this day have I begotten thee is also to be applyed unto David yet it is not ascribed unto him Personally and absolutely but meerly considered as a Type of Christ What then is principally and directly intended in the words is to be sought for in Christ alone It being sufficient to preserve the Nature of the Type that there was in David any Resemblance or Representation of it Thus whether David be admitted as a Type of Christ in this Psalm or no the purpose of the Apostle stands firm that the words were principally and properly spoken of the Messiah and unto him And this is the first thing required in the Application of the Testimony insisted on Secondly It is required that in the Testimony produced a signal Name be given unto the Messiah and appropriated unto him so as that he may inherit it for ever as his own neither men nor Angels having the same interest with him in it It is not being called by this or that name in common with others that is intended but such a peculiar Assignation of a Name unto him as whereby he might for ever be distinguished from all others Thus many may be beloved of the Lord and be so termed but yet Solomon only was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jedediah and by that name was distinguished from others In this way it is that the Messiah hath this name assigned unto him God decreed from Eternity that he should be called by that name he spake unto him and called him by that name Thou art my Son this day have I begotten thee He is not called the Son of God upon such a common account as Angels and Men the one by Creation the other by Adoption but God peculiarly and in a way of Eminency gives this name unto him Thirdly This name must be such as either absolutely or by Reason of its peculiar manner of Appropriation unto the Messiah proves his preheminence above the Angels Now the Name designed is the Son of God Thou art my Son not absolutely but with that exegetical Adjunct of his generation this day have I begotten thee Chrysost. Hom. 22. on Gen. 6. positively denyes that the Angels in Scripture are any where called the sons of God Hence some conjecture that the Translation of the LXX is changed since that time seeing it is evident that they are so called in the Greek Bibles now extant However in the Original they are called the sons of God Job 1.6 Chap. 2.1 Chap. 38.7 Psalm 89.6 Believers are also called the sons of God Rom. 8.16 Gal. 4.6 1 John 3.1 And Magistrates Gods Psal. 82.1 6. Joh. 10.34 It doth not therefore appear how the meer assigning of this name to the Messiah doth prove his preheminence above the Angels who are also called by it Answ. Angels may be called the Sons of God upon a general Account and by vertue of their Participation in some common Priviledge as they are by Reason of their Creation like Adam Luke 3. ult and constant Obedience Job 1. But it was never said unto any Angel personally upon his own account thou art the son of God God never said so unto any of them especially with the Reason of the Appellation annexed this day have I begotten thee It is not then the general name of a Son or the sons of God that the Apostle instanceth in but the peculiar Assignation of this Name unto the Lord Jesus on his own particular account with the Reason of it annexed this day have I begotten thee which is insisted on So that here is an especial Appropriation of this Glorious Name unto the Messiah Fourthly The Appropriation of this Name unto him in the manner expressed proves his Dignity and Preheminence above all the Angels For it is evident that God intended thereby to declare his singular Honour and Glory giving him a name to denote it that was never by him assigned unto any meer creature as his peculiar Inheritance in particular not unto any of the Angels not one of them can lay any claim unto it as his peculiar Heritage from the Lord. And this is the whole that was incumbent on the Apostle to prove by the Testimony produced He manifests him sufficiently to be more excellent than the Angels from the Excellency of the name which he inherits according to his Proposition before laid down There is indeed included in this reasoning of the Apostle an intimation of a peculiar Filiation and Sonship of Christ had he not been so the Son of God as never any Angel or other creature was he never had been called so in such a way as they are never so called But this the Apostle at present doth not expresly insist upon only he intimates it as the foundation of his discourse To conclude then our Considerations of this Testimony we shall briefly enquire after the sense of the words themselves absolutely considered although as I have shewed that doth not belong directly unto the presâ—nt Argument of the Apostle Expositors are much divided about the precise Intendment of these words both as they are used in the Psalm and variously applied by the Apostles But yet generally the Expositions given of them are pious and consistent with each other I shall not insist long upon them because as I said their especial sense belongeth not unto the design and Argument of the Apostle That Christ is the Natural and Eternal Son of God is agreed at this day by all Christians save the Socinians And he is called so because he is so The Formal Reason why he is so called is one and the same namely his Eternal Sonship but Occasions of actual ascribing that name unto him there are many And hence ariseth the difficulty that is found in the words Some think those words This day have
the Fifth Opinion before mentioned referring the words to the coming of Christ at the General Day of Judgement and is unserviceable unto any of the rest But yet neither is this satisfactory for the Question is not whether it be any where recorded that the Angels worshipped Christ at his first Entrance into the World but whether the Lord Christ upon his Incarnation was not put into that condition wherein it was the Duty of all the Angels of God to worship him Now this being at least interpretative a Command of God and the Angels expresly alwayes doing his Will the thing it self is certain though no particular Instances of it be recorded Besides the Angels attendance on his Birth proclamation of his Nativity and celebrating the Glory of God on that account seem to have been a performance of that duty which they had received command for And this is allowed by those of the Antients who suppose that the second bringing of Christ into the world was upon his Nativity 3. They say that this bringing in of the first begotten into the world denotes a glorious Presenting of him in his Rule and enjoyment of his Inheritance But 1. This proves not that the Words must respect the coming of Christ unto Judgement to which End this Reason is insisted on because he was certainly proclaimed with Glory to be the Son Lord and Heir of all upon his Resurrection and by the first preaching of the Gospel And 2. No such thing indeed can be rightly deduced from the words The Expression signifies no more but an Introduction into the world a real bringing in without any intimation of the way or manner of it 4. It is argued in the behalf of the same Opinion from the Psalm from whence these words are taken that it is a Glorious Reign of Christ and his coming unto Judgement that is set forth therein and not his coming and abode in the state of Humiliation And this reason Camero affirms to prove undeniably that it is the coming of Christ unto Judgement that is intended But the Truth is the consideration of the scope of the Psalm doth quite reject the Opinion which is sought to be maintained by it For 1. v. 1. upon the Reign of the Lord therein set forth both Jews and Gentiles the Earth and the multitude of the Isles are called to rejoyce therein that is to receive delight in and be glad of the Salvation brought by the Lord Christ unto mankind which is not the Work of the last day 2. Idolaters are deterred from their Idolatry and exhorted to worship him v. 7. a duty incumbent on them before the day of Judgement 3. The Church is exhorted upon his Reign to abstain from sin and promised Deliverance from the wicked and oppressors all which things as they are unsuited unto his coming at the day of Judgement so they expresly belong unto the setting up of his Kingdom in this world And hereby it appears that that Opinion which indeed seems with any probability to assert a second coming of Christ into the world to be intended in these words is inconsistent with the scope of the place from whence the Testimony is taken and consequently the design of the Apostle himself The other Conjectures mentioned will easily be removed out of the way Unto that of the Antients assigning this bringing in of Christ into the world unto his Incarnation we say it is true but then that was his first bringing in and being supposed to be intended in this place the words can be no otherwise rendered but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again must be esteemed only an Intimation of the Citation of a new Testimony Neither can the Resurrection of the Lord Christ be assigned as the season of the Accomplishment of this word which was not indeed a bringing of him into the world but rather an Entrance into his leaving of it neither did he at his death leave the world utterly for though his Soul was separated from his Body yet his Body was not separated from his Person and therein he continued on the Earth The coming of Christ to Reign here on earth a 1000 years is if not a groundless Opinion yet so dubious uncertain as not to be admitted a place in the Analogy of Faith to regulate our interpretation of Scripture in places that may fairly admit of another Application The figment of the Socinians that the Lord Christ during the time of his forty days fast was taken into Heaven which they lay as a Supposition unto their Interpretation of this place I have else-where shewed to be Irrational Anti-scriptural Mahumetical and derogatory to the Honour of our Lord Jesus as he is the Eternal Son of God From what hath been spoken it is evident that the Trajection proposed may be allowed as it is by most of the Antient and Modern Translations And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again relating unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith denotes only the Introduction of a new proof and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only adde that such an intention in the words as hath been pleaded for would be so far from promoting the Apostles design that it would greatly weaken and impair it For the matter he had in hand was to prove the Preheminence of the Lord Christ above the Angels not absolutely but as he was the Revealer of the Gospel and if this was not so and proved to be so by this testimony whilst he was employed in that work in the world it is nothing at all to his purpose Having cleared this Difficulty and shewed that no Second Coming of Christ is intended in this word but only a new testimony to the same purpose with them foregoing produced the intention of the Apostle in his Prefatory Expression may be farther opened by considering what that world is whereunto the Father brought the Son with how and when he did so and the manner of it There are two Opinions about the World whereinto Christ is said to be brought by the Father the one is that of the Socinians asserted as by others of them so by Schliclingius in his Comment on this place and by Grotius after them in his Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius est regio illa superna quae ab angelis habitatur ut ipse mox scriptor noster ad haec sua verba respiciens dicet cap. 2.5 It is saith he that Region above which is inhabited by the Angels that is intended and our Author declares as much in that respect which he hath to these words chap. 2.5 In like manner Schliclingius Per terram istam non esse intelligendam hanc quam mortales incolimus sed coelestem illam quam aliquando immortales affecti incolemus res ipsa D. autor sequenti capite v. 5. aperte declarat That is by the Earth not the Earth but the Heaven
part of what is spoken do belong to Christ the whole of necessity must do so To suppose that in this sentence thou hast laid the Foundation of the earth and thou shalt fold them up as a garment that one person is understood in the first place another in the latter no such thing being intimated by the Psalmist or the Apostle is to suppose what we please that we may attain what we have a mind unto One person is here certainly and only spoken unto if this be the Father the words concern not Christ at all and the Apostle was deceived in his Allegation of them if the Son the whole is spoken of him as the Apostle affirms Nor 3. Can any Reason be assigned why the latter words should be attributed to Christ and not the former They say it is because God by him shall destroy the world which is the thing in the last words spoken of but where is it written that God shall destroy the world by Christ If they say in this place I say then Christ is spoken to and of in this place and if so he is spoken of in the first words and thou Lord or not at all Besides to whom do those closing words belong but thou aâ—â— the same and thy years fail not If these words are spoken of Christ it is evident that all the foregoing must be so also for his enduring the same and the not failing of his years that is his Eternity is opposed to the Creation and temporary duration of the world If they say that they belong unto the Father primarily but are attributed unto Christ as that of changing or abolishing the world because the Father doth it by him I desire to know what is the meaning of these words thou art the same by Christ and thy years fail not by Christ Is not the Father Eternal but in the man Christ Jesus If they say that they belong not at all to Christ then this is the summ of what they say the beginning of the words and the close of them if spoken of Christ would prove his Infinite Power Eternity and Divine Nature One passage there is in the words which we suppose will not do so therefore we will grant that that passage concerneth him but not the beginning nor end of the testimony though spoken undeniably of the same person which whether it becomes men professing a Reverence of the Word of God is left to themselves to judge Besides should we grant all these suggestions to be true the Apostle by his citing of this Testimony would prove nothing at all to his purpose no not any thing toward that which they affirm him to aim at namely that he was made more excellent than the Angels For whence out of these words shall any such matter be made to appear they say in that by him God will fold up the Heavens as a Vesture but First No such thing is mentioned nor intimated He who made them is said to fold them and if they say that from other places it may be made to appear that it shall be done by Christ then as this place must be laid aside as of no use to the Apostle so indeed there is nothing ascribed to Christ but what the Angels shall have a share in and that probably the most principal namely in folding up the Creation as a garment which is a work that servants are employed in and not the King or Lord himself Indeed he that shall without prejudice consider the Apostles Discourse will find little need of Arguments to manifâ—st whom he applyes this Testimony unto He calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning using that word which perpetually in the New Testament denotes the Lord Christ as plainly expounding the Text so far as to declare of whom it speaks Nor doth this Testimony ascribe any thing to him but what in general he had before affirmed of him namely that by him the worlds were made nor was it ever heard of that any man in his right wits should cite a Testimony to confirm his purpose containing words that were never spoken of him to whom he applyes them nor is there scarce any thing in them that can tolerably be applyed unto him and the most of it would declare him to be that which he is not at all so that the words as used to his Purpose must needs be both false and ambiguous Who then can but believe on this Testimony of the Apostle that Christ the Lord made Heaven and Earth and if the Apostle intended not to assert it what is there in the Text or near it as a buoy to warn men from running on a shelf there where so fair an harbour appears unto them From all that hath been said it is evident that this whole Testimony belongs to Christ and is by the Apostle asserted so to do Proceed we now to the Interpretation of the Words The Person spoken of and spoken unto in them is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou Lord. The words are not in the Psalm in this Verse but what is spoken is referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God I said O my God take me not away in the midst of my dayes comforting himself under the consideration of the frailty and misery of his Life with the thoughts and faith of the Eternity and Power of Christ. For be our Lives never so frail yet as to life eternal because he liveth we shall live also and he is of Power to raise us up at the last day John 14.19 1 Cor. 15. and that is the ground of all our consolation against the brevity and misery of our lives Whereby it also further appears that it is the Lord Christ whom the Psalmist addresses himself unto for from the absolute consideration of the Omnipotency and Eternity of God no consolation can be drawn And indeed the people of the Jews having openly affirmed that they could not deal immediately with God but by a Mediator which God eminently approved in them wishing that such an heart would alwayes abide in them Deut. 5.25 26 27 28 29. So as he suffered them not to approach his typical presence between the Cherubims but by a typical Mediator their High Priest so also were they instructed in their real approach unto God that it was not to be made immediately to the Father but by the Son whom in particular the Apostle declares the Psalmist in this place to intend Concerning thiâ— Person or the Lord he affirms two things or attributes two things unto him 1. The Creation of Heaven and Earth 2. The Abolition or change of them from that Attribution he proceeds to a comparison between him and the most glorious of his creatures and that as to Duration or Eternity Frailty and Change in and of himself one of the creatures being that which in particular be addresseth himself to the Lord about 2. The Time or season of the Creation is first intimated 〈◊〉 〈◊〉
Will and Understanding of the Humane Nature is the principle of those Theandrical acts whereby Christ ruleth over all in the Kingdom given him of his Father Rev. 1. v. 17 18. As he was God he was Davids Lord but not his Son As he was Man he was Davids Son and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son which is the intention of our Saviours Question Matth. 22. v. 45. 3. For the Nature and Manner of this speaking when and how God said it four things seem to be intended in it 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate So David calls this Word the Decree the Statute or Eternal Appointment of God Psal. 2. v. 7. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Internal and Eternal Word or speaking of the Mind Will and Counsel of God referred unto by Peter 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will to and concerning his Son 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation is expressed also in this saying That there was such a Covenant and the nature of it I have else-where declared See Prov. 8. v. 30 31. Isa. 53. v. 10 11 12. Zech. 6. v. 12 13. Joh. 17. v. 4 5 6 In this Covenant God said unto him Sit thou at my right hand which he also pleaded in and upon the discharge of his work Isa. 50. v. 8 9. Joh. 17. v. 4 5. 3. There is also in it the Declaration of this Decree and Covenant in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world Luke 1. v. 40. 1 Pet. 1.11 12. Gen. 3.15 He said it by the mouth of his holy prophets which have been since the world began And in this sense David only recounts the prophesies and promises that went before Luke 24. v. 25 26 27. And all these are comprised in this speaking here mentioned Thus the Lord said unto him And all these were past when recorded by David But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all when upon the Resurrection of Christ and the fulfilling of his work of Humiliation God actually invested him with the promised Glory which is the fourth thing intended in the expression Acts 2. v. 33.36 chap. 5.33 1 Pet. 1. v. 20 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesie This he here declares as the stable Purpose Covenant and Promise of God the Father revealed unto him The Lord said And this also gives us an account of the manner of this Expression as to its imperative Enunciation Sit thou It hath in it the force of a promise that he should do so as it respected the Decree Covenant and Declaration thereof from the foundation of the world God engaging his Faithfulness and Power for the effecting of it in its appointed season speaks concerning it as a thing instantly to be done And as those words respect the glorious accomplishment of the thing it self so they denote the acquiescence of God in the work of Christ and his Authority in his glorious Exaltation 4. The thing spoken about is Christ's sitting at the right hand of God wherein that consists hath been declared on verse 3. In brief it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him with Honour Security and Power or as in one word our Apostle calls it his Reigning 1 Cor. 15.25 Concerning which we have treated already at large And herein we shall acquisce and not trouble our selves with the needless curiosity and speculation of some about these words Such is that of Maldonat on Matth. 16. before remarked on verse 3. saith he Cum filius dicitur sedere ad dextram Patris denotatur comparatio virtutis filii Patris potentia filii major dicitur ratione functionis Officii administrationis Ecclesiae Paterque videtur fecisse filium quodammodo se superiorem donasse illi nomen etiam supra ipsum Dei nomen quod omnes Christiani tacitè significant cùm audito nomine Jesu detegunt caput audito autem nomine Dei non item Than which nothing could be more presumptuously nor foolishly spoken For there is not in the words the least intimation of any comparison between the Power of the Father and the Son but only the Father's Exaltation of the Son unto Power and Glory expressed But as was said these things have been already considered 5. There is in the words the End aimed at in this sitting down at the right hand of God and that is the making of his Enemies the foot-stool of his feet This is that which is promised unto him in the state and condition whereunto he is exalted For the opening of these words we must enquire 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool 3. By whom For the first we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of and therefore the Enemies intended must be the Enemies of his Kingdom or Enemies unto him in his Kingdom that is as he sits on his Throne carrying on the work designed and ends of it Now the Kingdom of Christ may be considered two ways First in respect of the Internal Spiritual Power and Efficacy of it in the hearts of his subjects Secondly with respect unto the outward glorious Administration of it in the world And in both these respects it hath enemies in abundance all and every one whereof must be made his foot-stool We shall consider them apart The Kingdom Rule or Reigning of Christ in the first sense is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit sanctifies them by his grace preserves them by his faithfulness raiseth them from the dead at the last day by his power and gloriously rewardeth them unto Eternity in his righteousness In this work the Lord Christ hath many enemies as the Law Sin Sathan the World Death the Grave and Hell all these are enemies to the Work and Kingdom of Christ and consequently to his Person as having undertaken that work 1. The Law is an enemy unto Christ in his Kingdom not absolutely but by accident and by reason of the consequents that attend it where his subjects are obnoxious unto it It slays them Rom. 7. v. 9 10 11. which is the work of an enemy is against them and contrary unto them Col. 2. v. 14. and contributes strength to their other adversaries 1 Cor. 15. v. 56. which discovers the nature of an enemy 2. Sin is universally and in its whole nature an enemy unto Christ Rom. 8. v. 7. Sinners
person For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels but had it confirmed unto them by the wayes and means of Gods appointment And he doth not say meerly that the Word was taught or preached unto us by them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was confirmed made firm and stedfast being delivered infallibly unto us by the Ministry of the Apostles There was a divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmness certainty and infallibility in the Apostolical Declaration of the Gospel like that which was in the Writings of the Prophets which Peter comparing with Miracles calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more firm stedfast and sure Word And this Infallible certainty of their word was from their Divine Inspiration Sundry Holy and Learned men from this Expression confirmed unto us wherein they say the Writer of this Epistle placeth himself among the number of those who heard not the word from the Lord himself but only from the Apostles conclude that Paul cannot be the Penman thereof who in sundry places denyeth that he received the Gospel by Instruction from men but by immediate Revelation from God Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him I shall briefly shew the invalidity of it And 1. It is certain that this term U S comprizes and casts the whole under the condition of the generality or major part and cannot receive a particular Distribution unto all Individuals For this Epistle being written before the Destruction of the Temple as we have demonstrated it is impossible to apprehend but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh and among them was James himself one of the Apostles as before we have made it probable so that nothing can hence be concâ—â—deâ— to every individual as though none of them might have heard the Lord 〈…〉 The Apostle hath evidently a respect unto the foundation of the Church 〈…〉 at Hierusalem by the preaching of the Apostles immediately after th◠〈…〉 of the Holy Ghost upon them Acts 2.3 4 5. which as he was not hâ—◠〈…〉 â—â—â—ed in so he was to mind it unto them as the beginning of their faith and 〈…〉 3. Paul himself did not hear the Lord Christ teaching Personally on the earth 〈◊〉 he began to reveal the great salvation 4. Nor doth he say that those of whom hâ—â—pâ—â—ks were originally instructed by the Hearers of Christ but only that by them the Word was confirmed unto them and so it was unto Paul himself Gal. 2.1 2. But 5. yet it is apparent that the Apostle useth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing himself among those unto whom he wrote though not personally concerned in every particular spoken a thing so usual with him that there is scarce any of his Epistles wherein sundry instances of it are not to be found See 1 Cor. 10.8 9. 1 Thess. 4.17 The like is done by Peter 1 Epist. 3.4 Having therefore in this place to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession entred his discourse in this Chapter in the same way of expression Therefore ought we as there was no need so there was no place for the change of the persons so as to say you instead of us So that on many accounts there is no ground for this Objection 4. He farther yet describes the Gospel by the Divine Attestation given unto it which also addes to the force of his Argument and Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is of a double composition denoting a concurring testimony of God a testimony given unto or together with the testimony and witness of the Apostles Of what nature this testimony was and wherein it consisted the next words declare by Signs and Wonders Mighty works and Distributions of the Holy Ghost All which agree in the general nature of works supernatural and in the especial end of attesting to the truth of the Gospel being wrought according to the promise of Christ Matth. 16.17 18. by the ministery of the Apostles Acts 2.3 4. and in especial by that of Paul himself Rom. 15.19 2 Cor. 12.12 But as to their especial differences they are here cast under four heads The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs that is miraculous works wrought to signifie the presence of God by his power with them that wrought them for the approbation and confirmation of the Doctrine which they taught The second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies Wonders works beyond the power of Nature above the Energie of natural causes wrought to fill men with wonder and admiration stirring men up unto a diligent attention to the Doctrine accompanied with them for whereas they surprize men by discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present divine power they dispose the mind to an embracing of what is confirmed by them Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty works wherein evidently a mighty power the power of God is exerted in their operation And fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of the Holy Ghost enumerated 1 Cor. 12. Ephes. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts freely bestowed called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or distributions for the reason at large declared by the Apostle 1 Cor. 12.7 8 9 10 11. All which are intimated in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is indifferent whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it to the will of God or of the Holy Ghost himself his own will which the Apostle guides unto 1 Cor. 12.11 As we said before all these agree in the same general nature and kind of miraculous operations the variety of expressions whereby they are set forth relating only unto some different respects of them taken from their especial end and effects The same works were in different respects Signs Wonders Mighty works and Gifts of the Holy Ghost But being effectual unto several ends they received these various denominations In these works consisted the divine attestation of the Doctrine of the Apostles God in and by them giving testimony from heaven by the ministration of his Almighty Power unto the things which were taught and his approbation of the Persons that taught them in their work And this was of especial consideration in dealing with the Hebrews For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies they made great enquiry after signs for the confirmation of the Gospel 1 Cor. 1.22 which though our Lord Jesus Christ neither in his own Person nor by his Apostles would grant unto them in their time and manner to satisfie their wicked and carnal curiosity yet in his own way and season he gave them forth for their conviction or to leave them
2. That they may be left inexcusable and the Lord Christ be justified in his proceedings against them at the last day If they should be surprized with fiery indignation and everlasting burnings at the last day how might they plead that if they had been warned of these things they would have endeavoured to have fled from the wrath to come And how apt might they be to repine against his Justice in the amazing Greatness of their destruction But now by taking order to have the Penalty of their disobedience in the threatnings of the Gospel declared unto them they are left without excuse and himself is glorified in taking vengeance He hath told them before-hand plainly what they are to look for Heb. 10.26 27. 2. They are so on the part of Believers themselves Even they stand in need to be minded of the terrour of the Lord and what a fearful thing it is to fall into the hands of the living God and that even our God is a consuming fire And this 1. To keep up in their hearts a constant Reverence of the Majesty of Jesus Christ with whom they have to do The threatning sanction of the Gospel bespeaks the Greatness Holiness and Terrour of its Author and insinuates into the hearts of Believers thoughts becoming of them It lets them know that he will be sanctified in all that draw nigh unto him and so calls upon them for a due reverential preparation for the performance of his Worship and unto all duties wherein they walk before him Heb. 12.28 29. This influenceth them also into a diligent attendance unto every particular Duty incumbent on them as the Apostle declares 2 Cor. 5.11 2. They tend unto their Consolation and supportment under all their afflictions and sufferings for the Gospel This relieves their hearts in all their sorrows when they consider the sore vengeance that the Lord Jesus Christ will one day take of all his stubborn adversaries who know not God nor will obey the Gospel 2 Thess. 1.5 6 7 8 9 10. For the Lord Jesus is no less faithful in his Threatnings than in his Promises and no less able to inflict the one than to accomplish the other And he is glorious unto them therein Isa. 63. 11 12 13. 3. They give them constant matter of praise thankfulness when they see in them as in a Glass that will neither flatter nor causelesly terrifie a Representation of that wrath which they are delivered from by Jesus Christ 1 Thess. 1.10 For in this way every Threatning of the Gospel proclaims the Grace of Christ unto their souls And when they hear them explained in all their terrour they can rejoyce in the hope of the glory that shall be revealed And 4. They are needful unto them to ingenerate that fear which may give check unto the remainder of their lusts and corruptions with that security and negligence in attending to the Gospel which by their means is apt to grow upon them To this purpose is the punishment of despisers and back-sliders here made use of and urged by our Apostle The hearts of Believers are like Gardens wherein there are not only flowers but weeds also and as the former must be watered and cherished so the latter must be curbed and nipped If nothing but dews and showers of Promises should fall upon the heart though they seem to tend to the cherishing of their Graces yet the weeds of corruption will be apt to grow up with them and in the end to choak them unless they are nipped and blasted by the severity of the threatnings And although their Persons in the use of means shall be secured from falling under the final execution of Comminations yet they know there is an infallible connexion signified in them between sin and destruction 1 Cor. 6.9 and that they must avoid the one if they will escape the other 5. Hence they have in a readiness wherewith to ballance Temptations especially such as accompany sufferings for Christ and the Gospel Great reasonings are apt to rise in the hearts of Believers themselves in such a season and they are byassed by their infirmities to attend unto them Liberty would be spared Life would be spared it is hard to suffer and to die How many have been betrayed by their fears at such a season to forsake the Lord Christ and the Gospel But now in these Gospel threatnings we have that in a readiness which we may oppose unto all these reasonings and the efficacy of them Are we afraid of a man that shall die Have we not much more reason to be afraid of the Living God Shall we to avoid the anger of a Worm cast our selves into his wrath who is a consuming fire Shall we to avoid a little momentary trouble to preserve a perishing life which a sickness may take away the next day run our selves into eternal ruine Man threatens me if I forsake not the Gospel but God threatens if I do Man threatens death temporal which yet it may be he shall not have power to inflict God threatens death eternal which no back-slider in heart shall avoid On these and the like accounts are Comminations useful unto Believers themselves 3. These declarations of eternal punishment unto Gospel neglecters do become the Gospel with respect unto them that are the Preachers and dispensers of it that their message be not slighted nor their persons despised God would have even them to have in a readiness wherewith to revenge the disobedience of men 2 Cor. 10.6 not with carnal weapons killing and destroying the bodies of men but by such a denunciation of the vengeance that will ensue on their disobedience as shall undoubtedly take hold upon them and end in their everlasting ruine Thus are they armed for the warfare wherein by the Lord Christ they are engaged that no may be encouraged to despise them or contend with them They authorized to denounce the eternal wrath of God against disobedient sinners and whomsoever they bind under the sentence of it on earth they are bound in heaven unto the judgment of the Great Day On these grounds it is that we say that the threatnings and denunciations of future punishments unto all sorts of persons are becoming of the Gospel and therefore the using of them as motives unto the end for which they are designed is Evangelical And this will farther appear if we shall yet consider 1. That threatnings of future Penalties on the disobedient are far more clear and express in the Gospel than in the Law The Curse indeed was threatned and denounced under the Law and a pledge and instance of its execution were given in the temporal punishments that were inflic◠〈…〉 â—â—ansgressors of it But in the Gospel the nature of this curse is explained 〈…〉 â—â—nsisteth in is made manifest For as Eternal life was obscurely only proâ—◠〈…〉 â—ld Testament though promised so death eternal under the curse an◠〈…〉 was only obscurely threatned therein though threatned And thereâ—◠〈◊〉
tell us that they delivered unto us what they received from the Lord and command us not to be wise above what is written But I know not how it is come to pass that these men think that the Lord Christ is not a compleat Head in this matter that he hath not instituted all Rules and Laws that are needful and convenient for the right discharge of the Worship of God and Obedience of the Church therein at least that somewhat may be added unto what he hath appointed that may be much to the advantage of the Church And this they take to be their work by vertue of I know not what unsealed warrant unwritten commission But to adde any thing in the Worship of God unto the Laws of the Church is to exercise Authority over it dominion over its faith and to pretend that this world to come this blessed Gospel Church-state is put in subjection unto them although it be not so to Angels A vain and proud pretence as at the last day it will appear But you will say Christ gives his Laws only unto his whole Church and not to individual believers who receive them from the Church and so he is not an immediate Head unto every one in particular I answer That the Lord Christ commits his Laws unto the Churches ministery to teach them unto believers but his own Authority immediately affects the soul and conscience of every believer He that subjects himself aright unto them doth it not upon the authority of the Church by whom they are taught and declared but upon the authority of Christ by whom they are given and enacted 3. It appears from hence that as he is our only Head so he is our immediate Head We have our immediate dependance upon him and our immediate access unto him He hath indeed appointed means for the communicating of his grace unto us and for the exercising of his Rule and Authority over us Such are all his Ordinances with the Offices and Officers that he hath appointed in his Church the first whereof he requires us to be constant in the use of the latter he requires our obedience and submission unto But these belong only unto the way of our dependance and hinder not but that our dependance is immediate on himself he being the immediate Object of our Faith and Love The soul of a believer rests not in any of these things but only makes use of them to confirm his faith in subjection unto Christ. For all these things are ours it is appointed for our use and we are Christs as he is Gods 1 Cor. 3.21 22 23. And so have we our immediate access unto him and not as some foolishly imagine by Saints and Angels and by him to God even to the Throne of Grace 4. This priviledge is greatly augmented in that the Church being made subject unto Christ alone and cast into a dependance upon him he will assuredly take care of all its concernments seeing unto him only doth it betake it self The Church made it of old part of her plea that she was as one fatherless Hos. 14.3 that is every way helpless that had none to relieve or succour her And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people because there was no man that appeared for their help no Intercessor to interpose for them Isa. 59.16 Now God having placed the Church in this condition as to be oft-times altogether Orphans in this world to have none to give them the least countenance or assistance and the Church it self chusing this condition to renounce all hopes and expectations from any else beside betaking it self unto the Power Grace and Faithfulness of the Lord Christ alone it cannot as it were but be a great Obligation upon him to take care of it and to provide for it at all times They are members of his Body and he alone is their Head they are Subjects of his Kingdom and he alone is their King they are Children and Servants in his Family and he alone is their Father Lord and Master and can he forget them can he disregard them Had they been committed to the care of men it may be some of them would have fought and contended for them though their faithfulness is always to be suspected and their strength is a thing of nought Had they been put into subjection unto Angels they would have watched for their good though their Wisdom and Ability be both finite and limited so that they could never have secured their safety and shall not the Lord Jesus Christ now they are made his special care as his Power and Faithfulness is infinitely above those of any meeâ— creature excel them also in care and watchfulness for our good And all these things do sufficiently set out the Greatness of that priviledge of the Church which we insist upon And there are two things that make this Libâ—rty and Exaltation of the Church necessary and reasonable 1. That God having exalted our nature in the Person of his Son into a condition of Honour and Glory so as to be worshipped and adored by all the Angels of Heaven it was not meet nor convenient that it should in our persons when united unto Christ as our Head be made subject unto them God would not allow that whereas there is the strictest union between the Head and the Members there should be such an interposition between them as that the Angels should depend on their Head and the Members should depend on Angels which indeed would utterly destroy the Union and immediate entercourse that is and ought to be between them 2. God is pleased by Jesus Christ to take us into an holy communion with himself without any other medium or means of communication but only that of our nature personally and inseparably united unto his own Nature in his Son And this also our subjection unto Angels is inconsistent withall This order of dependance the Apostle declares 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods As there is no interposition between God and Christ no more is there between Christ and us and in and by him alone do we relate unto God himself And this should teach us 1. The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and Angels that we might serve him and live unto him He hath taken us to be his peculiar ones his lot and portion from whom he expects all his Reverence of Glory out of this world And he hath left us no pretence no excuse for the neglect of any duties of obedience that he requireth of us We cannot plead that we had other work to do other Lords and Masters to serve he hath set us free from them all that we might be his If a King take a servant into his family and thereby free and discharge him from being liable unto any
havâ— more Assurance of success more Assistance in the conflict more Joy in the tryal than any other Conquerors have Or we do not only conquer but triumph also For Satan he tells Believers that they have overcome the wicked one 1 John 12.13 14. And shews how it came to pass that they should be able to do so Chap. 4. v. 7. It is because greater is he that is in them than he that is in the world The Good Spirit which he hath given unto them to help and assist them is infinitely greater and more powerful than that evil Spirit which rules in the Children of disobedience And by this means is Satan bruised even under their feet A conflict indeed we must have with them we must wrestle with principalities and powers in heavenly places but the success is secured through the Assistance we receive from this Captain of our salvation The World also is subdued in them and by them 1 John 5.4 Whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Faith will do this work it never failed in it nor ever will He that believeth shall overcome the whole strength of Christ is engaged unto his Assistance Sin is the worst and most obstinate of all their Enemies This puts them hard to it in the Battle and makes them cry out for aid and help Rom. 7.24 But this also they receive strength against so as to carry away the day I thank God saith the Apostle through Jesus Christ our Lord v. 15. namely for deliverance and victory Sin hath a double design in its Enmity against us 1. To reign in us 2. To condemn us If it be disappointed in these designs it is absolutely conquered and that it is by the Grace of Christ. As to its Reign and Dominion it is perfectly defeated for the present Rom. 6.14 The means of its Rule is the Authority of the Law over us that being removed and our souls put under the Conduct of Grace the Reign of sin comes to an end Nor shall it condemn us Rom. 8.1 And what can it then do Where is the voice of this Oppressor It abides but a season and that but to endure and dye Death also contends against us by its own sting and our fear but the first by the Grace of Christ is taken from it and the latter we are delivered from and so have the Victory over it And all this is the work of this Captain of our salvation for us and in us 5. He doth not only conquer all their Enemies but he avenges their sufferings upon them and punisheth them for their Enmity These enemies though they prevail not absolutely nor finally against the Sons of God yet by their Temptations Persecutions Oppressions they put them oft times to unspeakable hardships sorrow and trouble This the Captain of their salvation will not take at their hands but will avenge upon them all their ungodly endeavours from the lowest unto the greatest and highest of them Some he will deal withal in this world but he hath appointed a day wherein not one of them shall escape See Rev. 20.10 14. Devil and Beast and false Prophet and Death and Hell shall altogether into the lake of fire 6. He provides a Reward a Crown for them and in the bestowing thereof accomplisheth this his blessed Office of the Captain of our salvation He is gone before the Sons into Heaven to make ready their Glory to prepare a place for them and he will come and receive them unto himself that where he is there they may be also John 14.2 3. When he hath given them the Victory he will take them unto himself even unto his Throne Rev. 3.22 And as a Righteous Judge give unto them a crown of Righteousnâ—ss and Glory 2 Tim. 4.8 And thus is the whole work of conducting the Sons of God unto Glory from first to last committed unto this great Captain of their salvation and thus doth he discharge his Office and trust therein and blessed are all they who are under his leading and guidance And all this should teach us First To betake our selves unto him and to relye upon him in the whole course of our Obedience and all the passages thereof To this purpose is he designed by the Father this hath he undertaken and this doth he go through withal No address that is made unto him in this matter will he ever refuse to attend unto no Case or Condition that is proposed unto him is too hard for him or beyond his Power to relieve He is careful watchful tender faithful powerful and all these Properties and blessed Endowments will he exercise in the discharge of this Office What should hinder us from betaking our selves unto him continually Is our Trouble so small are our Duties so ordinary that we can wrestle with them or perform them in our own strength Alas we can do nothing not think a good thought not endure a reproachful word And what ever we seem to do or endure of our selves it is all lost for in us there dwelleth no good thing Or are our Distresses so great our Temptations so many our corruptions so strong that we begin to say there is no hope Is any thing too hard for the Captain of our salvation Hath he not already conquered all our enemies Is he not able to subdue all things by his Power Shall we faint whilest Jesus Christ lives and reigns But it may be we have looked for Help and Assistance and it hath not answered our Expectation so that now we begin to faint and despond Sin is not subdued the World is still triumphant and Satan rageth as much as ever his Temptations are ready to pass over our souls But have we sought for his Help and Assistance in a due manner with faith and perseverance unto right Ends of his Glory and Advantage of the Gospel Have we taken a right measure of what we have received Or do we not complain without a cause Let us not judge according to outward appearance but judge righteous judgement What is it to us if the World triumph if Satan rage if Sin tempt and vex we are not promised that it shall be otherwise But are we forsaken Are we not kept from being prevailed against If we ask amiss or for improper Ends or know not what we do receive or think because the strength of Enemies appears to be great we must fail and be ruined Let us not complain of our Captain for all these things arise from our own Unbelief Let our Application unto him be according unto his Command our Expectations from him according to the Promise our Experiences of what we receive be measured by the Rule of the Word and we shall find that we have all grounds of Assurance that we can desire Let us then in every condition look unto Jesus the Author and finisher of our faith who hath undertaken the leading of us in the
whole course of our Obedience from first to last and we shall not need to faint nor shall we ever fail Secondly To look for Direction and Guidance from him This in an especial manner belongs unto him as the Captain of our salvation There are two things which we find by Experience that Professors are apt to be at a great loss in whilest they are in this World The Worship of God and their own Troubles For the first We see and find that woful Variance that is among all sorts of men and for the latter we are apt our selves to be much bewildred in them as unto our Duty and our Way Now all this Uncertainty ariseth from the want of a due attendance unto Jesus Christ as our Guide In reference unto both these he hath peculiarly promised his Presence with us With the Dispensers of the Word he hath promised to be unto the ends of the world or consummation of all things Matth. 28.29 And we find him walking in the midst of his Golden Candlesticks Rev. 1. In that allegorical description of the Gospel Church-State and Worship which we have in Ezekiel there is a peculiar place assigned unto the Prince Now one end of his Presence is to see that all things are done according unto his Mind and Will And unto whom should we go but unto himself alone His Word here will prove the best Directory and his Spirit the best Guide If we neglect these to attend unto the Wisdom of Men we shall wander in uncertainties all our dayes It is so also in respect of our Troubles we are ready in them to consult with flesh and blood to look after the Examples of others to take the advice that comes next to hand When the Lord Christ hath promised his Presence with us in them all and that as the Captain of our salvation And if we neglect Him his Example his Direction his Teaching it is no wonder if we pine away under our distresses II. We may observe That the Lord Jesus Christ being Priest Sacrifice and Altar himself the Offering whereby he was consecrated unto the perfection and complement of his Office was of necessity to be part of that work which as our Priest and Mediator he was to undergo and perform When other Typical Priests were to be consecrated there was an Offering of Beasts appointed for that purpose and an Altar to offer on and a Person to consecrate them But all this was to be done in and by Jesus Christ himself Even the Father is said to consecrate him but upon the account of his designing him and appointing him unto this Office but his immediate actual consecration was his own work which he performed when he offered himself through the Eternal Spirit By his death and suffering which he underwent in the discharge of his Office and as a Priest therein offered himself unto God he was dedicated and consecrated unto the Perfection of his Office This would require our further Explication in this place but that it will again occur unto us more directly III. The Lord Christ being consecrated and perfected through sufferings hath consecrated the way of suffering for all that follow him to pass through unto Glory All complaints of sufferings all Despondencies under them all Fears of them are rendered unjust and unequal by the sufferings of Christ. It is surely righteous that they should be contented with his Lot here who desire to be received into his Glory hereafter Now there are sundry things that follow upon this Consecration of the way of suffering by Jesus Christ. As First That they are made necessary and unavoidable Men may hope and desire other things and turn themselves several wayes in their contrivances to avoid them but one way or other sufferings will be the Portion of them that intend to follow this Captain of Salvation The Apostle tells Believers that they are predestinated to be conformed to the Image of the Son of God Rom. 8.29 And lets them know in the close of that Chapter that no small part of this Conformity consists in their Afflictions and Sufferings The Head having passed through them there is a measure of Afflictions belonging unto the Body which every member is to bear his share of Col. 2.24 And the Lord Jesus himself hath given this Law unto us That every one who will be his Disciple must take up his Cross and follow him Discipleship and the Cross are inseparably knit together by the unchangeable Law and Constitution of Christ himself And the Gospel is full of Warnings and Instructions unto this purpose that none may complain that they were surprized or that any thing did befall them in the course of their profession which they looked not for Men may deceive themselves with vain hopes and expectations but the Gospel deceiveth none it tells them plainly before-hand That through many tribulations they must enter into the Kingdom of God and that they who will live godly in Christ Jesus shall suffer persecution If they like not of these terms they may let the way of Christ alone if they will not do so why do they yet complain Christ will be taken with his Cross or not at all And the folly of our hearts can never be enough bewailed in thinking strange of trials and afflictions when the very first thing that the Lord Christ requireth of them that will be made partakers of him is that they deny themselves and take up their cross But we would be children and not be chastised we would be gold and not be tried we would overcome and yet not be put to fight and contend we would be Christians and not suffer But all these things are contrary to the Eternal Law of our Profession And so necessary is this way made that though God deal with his people in great variety exercising some with such trials and troubles that other sometimes in comparison of them seem utterly to go free yet every one one way or other shall have his share and measure And those exceptions that are made in the Providence of God as to some individual persons at some seasons derogate nothing from the general necessity of the way towards all that do believe Secondly It hath made all sufferings for the Gospel honourable The sufferings of Christ himself were indeed shameful and that not only in the esteem of men but also in the nature of them and by Gods constitution They were part of the curse As it is written Cursed is he that hangs upon a tree And as such our Lord Jesus Christ looked on them when he wrestled with and conquered the shame as well as the sharpness But he hath rendred all the sufferings of his that remain very honourable in themselves what ever they are in the reputation of a blind perishing world That which is truly shameful in suffering is an effect of the curse for sin This Christ by his suffering hath utterly separated from the sufferings of his Disciples Hence
besides that they consider not at all the design and scope of the place so they reject the principal End and the most blessed Effect of the death and bloodshedding of the Lord Jesus Now in this Description of the Captain of Salvation and of the Sons the Apostle intimates a farther necessity of his sufferings because they were to be sanctified by him which could no otherwise be done but by his death and bloodshedding Having many things to observe from these Verses we shall take them up as they offer themselves unto us in our procedure As here I. That all the children which are to be brought unt◠glory antecedently unto their Relation unto the Lord Christ are polluted defiled separate from God They are all to be sanctified by him both as to their real Purification and Consecration to be Gods hallowed Portion This for many blessed Ends the Scripture abundantly instructs us in Tit. 3.3 We our selves also were sometimes foolish and disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating of one another A most wretched defiled and loathsome condition that which justly might be an Abhorrency to God and all his holy Angels and such indeed God describes it to be by his Prophet Ezek. 16.5 6. Thou wast polluted in thy blood and cast out in the field to the loathing of thy Person Thus we were saith the Apostle even w◠who are now sanctified and cleansed by the means which he afterwards relates The like description he gives of this estate 1 Cor. 6.11 12. with an Assertion of the same delivery from it We are naturally very proud apt to please our selves in our selves to think of nothing less than of being polluted or defiled or at least not so far but that we can wash our selves What a hard thing is it to perswade the great men of the world in the midst of their Ornaments Paintings and Perfumes that they are all over vile leprous loathsome and defiled Are they not ready to wash themselves in the blood of them who intimate any such thing unto them But whether men will hear or forbear this is the condition of all men even of the Sons of God themselves before they are washed and sanctified by Christ Jesus And as this sets out the Infinite Love of God in taking notice of such vile creatures as we are and the unspeakable Condescension of the Lord Christ with the Efficacy of his Grace in cleansing us by his blood so it is sufficient to keep us humble in our selves and thankful unto God all our dayes II. That the Lord Christ is the great sanctifier of the Church His Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctifier of which more afterwards Thirdly The Lord Christ the Captain of our Salvation sanctifies every Son whom he brings unto glory He will never glorifie an unsanctified person The world indeed is full of an Expectation of Glory by Christ but of that which is indispensibly previous thereunto they have no regard But this the Scripture gives us as a principal Effect of the whole Mediation of Christ. Of his death Ephes. 5.26 Titus 2.14 Of his communication of his Word and Spirit John 17.19 Titus 3.5 6. Of his blood-shedding in an especial manner 1 John 1.7 Rom. 6.5 6. Rev. 5.5 Of his Life in Heaven and Intercession for us Col. 3.1 2 3. This he creates his people unto by his Grace Ephes. 2.8 excites them unto by his Promises 2 Cor. 7.1 and commands John 15.16 17. So that no End of the Mediation of Christ is accomplished in them who are not sanctified and made holy And this was necessary for him to do on the part 1. Of God 2. Of himself 3. Of themselves 1. Of God unto whom they are to be brought in glory He is holy of purer eyes than to behold iniquity No unclean thing can stand in his presence Holy in his nature glorious in Holiness holy in his Commands and will be sanctified in all that draw nigh unto him And this Peter urgeth as that which requires Holiness in us 1 Epist. 1.15 16. As he that hath called them is holy so be ye holy in all manner of Conversation because it is written be ye holy for I am holy and thence it is said that Holiness becometh his house that is all that draw nigh unto him and the Apostle sets it down as an uncontrollable Maxime that without Holiness no man shall see God If the Lord Christ then will bring the children unto God he must make them Holy or they can have no admittance into his presence no acceptance with him for no unclean thing nothing that defileth can enter into the New Jerusalem the place where his Holiness dwelleth It is utterly impossible that any soul not washed with the blood of Christ not sanctified by his Spirit and Grace should stand in the sight of God And this was expressed in all the typical Institutions about cleansing which God appointed unto his people of old He did it to teach them that unless they were sanctified washed and cleansed from their sins they could be admitted unto no Communion with him nor Enjoyment of him Neither can any serve him here unless their consciences be purged by the blood of Christ from dead works nor can they come to him hereafter unless they are washed from all their defilements Their services here he rejects as an unclean and polluted thing and their confidences for the future he despiseth as a presumtuous abomination God will not divest himself of his Holiness that he may receive or be enjoyed by unholy creature And the day is coming wherein poor unsanctified creatures who think they may miss Holiness in the way to glory shall cry out who amongst us shall inhabit with those everlasting burnings for so will he appear unto all unsanctified persons 2. Of Himself and the Relation whereunto he takes these Sons with himself He is their Head and they are to be members of his body Now he is holy and so must they be also or this Revelation will be very unsuitable and uncomely A living head and dead members a beautiful head and rotten members how uncomely would it be Such a monstrous body Christ will never own Nay it would overthrow the whole nature of that Relation and take away the life and form of that Union that Christ and his are brought into as head and members For whereas it consists in this that the whole Head and members are animated quickned and acted by one and the self same Spirit of life nor doth any thing else give Union between head and members if they be not sanctified by that Spirit there can be no such Relation between them Again he takes them unto himself to be his Bride and Spouse Now you know that it was appointed of old that if any one would take up a Captive Maid to be his Wife she was to shave her head and pare her nayls and wash her self that
Person in respect of his Divine Nature wherein he is and was God over all blessed for ever He did not so become man as to cease to be God Though he drew a vail over his infinite Glory yet he parted not with it He who calls us Brethren who suffered for us who died for us was God still in all these things The condescension of Christ in this respect the Apostle in an especial manner insists upon and improves Phil. 2.5 6 7 8 9 10 11. That he who in himself is thus over all eternally blessed holy powerful should take us poor worms of the earth into this Relation with himself and avow us for his brethren as it is not easie to be believed so it is for ever to be admired And these are some of the heads of that distance which is between Christ and us Notwithstanding his participation of the same nature with us yet such was his love unto us such his constancy in the pursuit of the design and purpose of his Father in bringing many sons unto glory that he over-looks as it were them all and is not ashamed to call us brethren And if he will do this because he is of one with us because a foundation of this relation is laid in his participation of our nature how much more will he continue so to do when he hath perfected this Relation by the communication of his Spirit And this is a ground of unspeakable consolation unto Believers with supportment in every condition No unworthiness in them no misery upon them shall ever hinder the Lord Christ from owning them and open avowing them to be his Brethren He is a Brother born for the day of trouble a Redeemer for the fâ—iendless and fatherless Let their miseries be what they will he will be ashamed of none but of them who are ashamed of him and his ways when persecuted and reproached A little while will clear up great mistakes all the world shall see at the last day whom Christ will own and it will be a great surprisal when men shall hear him call them brethren whom they hate and esteem as the off-scouring of all things He doth it indeed already by his Word but they will not attend thereunto But at the last day they shall both see and hear whether they will or no. And herein I say lies the great consolation of Believers The world rejects them it may be their own Relations despise them they are persecuted hated reproached but the Lord Christ is not ashamed of them He will not pass by them because they are poor and in rags it may be reckoned as he himself was for them among malefactors They may see also the Wisdom Grace and Love of God in this matter His great design in the Incarnation of his Son was to bring him into that condition wherein he might naturally care for them as their Brother that he might not be ashamed of them but be sensible of their wants their state and condition in all things and so be always ready and meet to relieve them Let the World now take its course and the men thereof do their worst let Sathan rage and the powers of hell be stirred up against them let them load them with reproaches and scorn and cover them all over with the filth and dirt of their false imputations let them bring them into rags into dungeons unto death Christ comes in the midst of all this confusion and says Surely these are my Brethren the children of my Father and he becomes their Saviour And this is a stable foundation of comfort and supportment in every condition And are we not taught our duty also herein namely not to be ashamed of him or his Gospel or any one that bears his image The Lord Christ is now himself in that condition that even the worst of men esteem it an honour to own him when indeed they are no less ashamed of him than they would have been when he was carrying his Cross upon his shoulders or hanging upon the tree For every thing that he hath in this world they are ashamed his Gospel his Ways his Worship his Spirit his Saints they are all of them the objects of their scorn and in these things it is that the Lord Christ may be truly honoured or be despised For those thoughts which men have of his present glory abstracting from these things he is not concerned in them they are all exercised about an imaginary Christ that is inconcerned in the Word and Spirit of the Lord Jesus These are the things when we are not to be ashamed of him See Rom. 1.16 2 Tim. 1.16 chap. 4.16 That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted And two things are to be considered concerning them the end for which they are produced and the especial importance of the words contained in them The first he mentions is from Psal. 22.22 I will declare thy name unto my brethren in the midst of the congregation will I sing praise unto thee The end why the Apostle produceth this testimony is to confirm what he had said immediately before namely that with respect unto his being one with the children Christ owns them for his brethren for this he doth expresly in this place And we are to take notice that the Apostle in the use of these testimonies doth not observe any order so that one of them should confirm one part and another part of his assertion in the order wherein he had laid them down it sufficeth him that his whole intendment in all the parts of it is confirmed in and by them all one having a more especial respect unto one part than another In this first it is clear that he proves what he had immediately before affirmed namely that the Lord Christ owns the children for his brethren because of their common interest in the same nature And there needs nothing to evince the pertinency of this testimony but only to shew that it is the Messiah which speaketh in that Psalm and whose words these are which we have done fully already in our Prolegomena For the Explication of the words themselves we may consider the two-fold Acâ—or Duty that the Lord Christ takes upon himself in them first that he will declare the Name of God unto his brethren and secondly that he would celebrate him with praises in the congregation In the former we must enquire what is meant by the Name of God and then how it is or was declared by Jesus Christ. This expression the Name of God is variously used Sometimes it denotes the Being of God God himself sometimes his Attributes his Excellencies or Divine Perfections some one or more of them As it is proposed unto sinners as an object for their Faith Trust and Love it denotes in an especial manner his Love Grace and Goodness that in himself he
who were the Persons who were spoken unto in these last dayes TO VS That is the members of the Judaical Church who lived in the dayes of the Personal Ministry of Christ and afterwards under the preaching of the Gospel unto that day Chap. 2.3 The Jews of those dayes were very apt to think that if they had lived in the times of the former Prophets and had heard them delivering their message from God they would have received it with a cheerful obedience their only unhappiness they thought was that they were born out of due time as to prophetical Revelations This is intimated of them Mat. 23.30 The Apostle meeting with this perswasion in them minds them that in the Revelation of the Gospel God had spoken to themselves the things they so much desired not questioning but that thereon they should believe and obey If this word then they attend not unto they must needs be self-condemned Again that care and love which God manifested towards them in speaking immediately unto them required the same obedience especially considering the manner of it so far excelling that which before he had used towards the Fathers of which afterwards And these are two instances of the Comparison instituted relating unto Times and Persons The next difference respects the manner of these several Revelations of the will of God and that in two particulars For 1. The former was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers parts one after the other The branch of the Antithesis that should answer hereunto is not expressed but implyed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts and so consequently at sundry times The gradual discovery of the mind and will of God by the addition of one thing after another at several seasons as the Church could bear the light of them and as it was subserving unto his main design of reserving all preheminence to the Messiah is that which is intended in this Expression How all this is argumentative to the Apostles purpose will instantly appear Take the expression absolutely to denote the whole progress of divine Revelation from the beginning of the world and it comprizeth four principal parts or degrees with those that were subservient unto them The First of these was made to Adam in the Promise of the seed which was the principle of faith and Obedience to the Fathers before the Flood and unto this were subservient all the consequent particular Revelations made to Seth Enosh Enoch Lamech and others before the Flood The Second to Noah after the Flood in the Renewall of the Covenant and establishing of the Church in his family Gen. 8.21 Chap. 9.9 10. whereunto were subservient the Revelations made to Melchisedech Gen. 14.18 and others before the calling of Abraham The Third to Abraham in the restriction of the Promise to his seed and fuller illustration of the nature of it Gen. 12.1 2 3 4. Chap. 15.11 12. 17.1 2. Confirmed in the Revelations made to Isaac Gen. 26.24 Jacob Gen. 49. Joseph Heb. 11.22 and others of their Posterity The fourth to Moses in the giving of the Law and erection of the Judaical Church in the Wilderness unto which there were three principal heads of subservient Revelations 1. To David which was peculiarly designed to perfect the Revelation of the will of God concerning the Old Testament-Worship in those things that their Wilderness condition was not capable of 1 Chron. 23.25 26 27 28. Chap. 28.11 12 13 14 15 16 17 18 19. To him we may joyn Solomon with the rest of the Prophets of their dayes 2. To the Prophets after the division of the Kingdom unto the Captivity and dureing the Captivity to whom pleading with the people about their defection by Sin and false Worship was peculiar 3. To Ezra with the Prophets that assisted in the Reformation of the Church after its return from Babylon who in an especial manner excited the people to an expectation of the coming of the Messiah These were the principal parts and degrees of the Revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise nature and progress of Scripture Divinity or Theology But as I shewed before if we attend unto the special intention of the Apostle we must take in the date of these Revelations and begin with that to Moses adding to it those other subservient ones mentioned peculiar to the Judaical Church which taught and confirmed the Worship that was established amongst them This then is that which in this word the Apostle minds the Hebrews of namely that the will of God concerning his Worship and our obedience was not formerly revealed all at once to his Church by Moses or any other but by several parts and degrees by new additions of Light as in his infinite Wisdom and Care he saw meet The close and last hand was not to be put unto this work before the coming of the Messiah He they all acknowledged was to reveal the whole Counsel of God John 4.25 after that his way had been prepared by the coming of Elias Mal. 4 until when they were to attend to the Law of Moses with those Expositions of it which they had received v. 4 5. That was the time appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal compleat and finish Vision and Prophet as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal up sin or as we render it to make an end of sin or the Controversie about it which had held long agitation by Sacrifices that could never put an end to that quarrel Heb. 10.1 2 14. Now in this very first word of his Epistle doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto Hath it not been by parts and degrees Hath he at any time shut up the Progress of Revelation Hath he not alwayes kept the Church in expectation of new Revelations of his mind and will did he ever declare that he would add no more unto what he had commanded or make no alteration in what he had instituted What he had revealed was to be observed Deut. 27.29 and when he had revealed it but untill he declare that he will add no more it is folly to account what is already done absolutely compleat and immutable Therefore Moses when he had finished all his work in the Lords house tells the Church that God would raise up another Prophet like him that is who should reveal new Laws and Institutions as he had done whom they were to hear and obey on the penalty of utter extermination Deut. 18.18 And this discovers the obstinacy of the Modern Jews who from the dayes of Maimonides who
I begotten thee do contain the formal Reasâ—n of Christs being properly called the Son of God and so to denote his Eternal Generation Others think they express only some outward Act of God towards the Lord Christ on the Occasion whereof he was declared to be the Son of God and so called The former way went Austin with sundry of the Antients The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodie or this day here was the same with them which the nunc stans as they call it of Eternity and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have begotten thee denotes as they say the proper natural Genâ—ration of the Son by an unconceivable communication of the Essence and Substance of the Godhead by the Person of the Father unto him And this doctrine is true but whether here intended or no is by some greatly questioned Others therefore take the words to express only an Occasion of giving this name at a certain season to the Lord Christ when he was revealed or declared to be the Son of God And some assign this to the day of his Incarnation when he declared him to be his Son and that he should be so called as Luke 1.35 Some to the Day of his Baptism when he was again solemnly from Heaven proclaimed so to be Mat. 3.17 Some to the Day of his Resurrection when he was declared to be the Son of God with Power Rom. 1.3 and Acts 13.33 Some to the day of his Ascension whereunto these words are applyed And all these Interpretations are consistent and reconciliable with each other in as much as they are all means serving unto the same end That of his Resurrection from the dead being the most signal amongst them and fixed on in particular by our Apostle in his Application of this Testimony unto him Acts 13.33 And in this sense alone the words have any Appearance of respect unto David as a Type of Christ seeing he was said as it were to be begotten of God when he raisâ—d him up and established him in his Rule and Kingdom Neither indeed doth the Apostle treat in this place of the Eternal Generation of the Son but of his Exaltation and Preheminence above Angels The word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly in the Scripture denotes some signal time one day or more And that expression This Day have I begotten thee following immediately upon that other Typical one I have set my King upon my holy hill of Sion seems to be of the same Importance and in like manner to be interpreted Thus far I then chuse to embrace the latter Interpretation of the words namely that the Eternal Generation of Christ on which his Filiation or Sonship both name and thing doth depend is to be taken only declaratively and that declaration to be made in his Resurrection and Exaltation over all that ensued thereon But every one is left unto the Liberty of his own Judgement herein And this is the first Testimony whereby the Apostle confirms his Assertion of the Preheminence of the Lord Christ above the Angels from the name that he inherits as his peculiar Right and Possession For the further confirmation of the same Truth he adds another Testimony of the same Importance in the words ensuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. rursum ego ero illi in patrem ipse erit mihi in filium I will be unto him for a Father and he shall be to me for a Son So also Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in patrem and in filium not pro patre pro filio as some render the words Erasmus worse than they ego ero ei loco patris ille erit mihi loco filii instead of a Father and instead of a Son or in the place which agrees not with the letter and corrupts the sense Bâ—za Ego ero ei pater ipse erit mihi filius who is followed by ours And again I will be to him a Father and he shall be to me a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again That is in another place or again it is said to the Son what is no where spoken unto the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prefix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a Substitution or Comparison but the truth of the thing itself So it is said of Rebeckah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was unto him not for or instead or in the place of but his wife And in the words of the Covenant Jer. 31.33 I will be to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not I will be unto them instead of God and they shall be unto me instead of a people but I will be their God and they shall be my people And the same is the signification of these words I will be his Father and he shall be my Son This is the second testimony produced by the Apostle to prove the preheminence of the Lord Christ above the Angels from the excellency of the Name given unto him One word one witness the testimony being that of God and not of man had been sufficient to have evinced the truth of his assertion But the Apostle addes a second here partly to manifest the importance of the matter he treated of and partly to stir them up unto a diligent search of the Scripture where the same truths especially those that are of most concernment unto us are stored up and down in sundry places as the holy Ghost had Occasion to make mention of them This is that Mine of precious Gold which we are continually to dig for and search after if we intend to grow and to be rich in the knowledge of God in Christ Prov. 2.3 4. Expositors do generally perplex themselves and their Readers about the application of these words unto the Lord Christ. Cajetan for this cause that this Testimony is not rightly produced nor applied as it ought rejects the whole Epistle as not written by the Apostle nor of Canonical authority Such instances do even Wise and Learned men give of their folly and self-fulness every day The conclusion that he makes must needs be built on these two suppositions First that what ever any man might or could apprehend concerning the right application of this testimony that he himself might and could so do for otherwise he might have acknowledged his own insufficiency and have left the solution of the difficulty unto them to whom God should be pleased to reveal it Secondly That when men of any Generation cannot understand the force and efficacy of the Reasonings of the Pen-men of the holy Ghost nor discern the suitableness of the Testimonies they make use of unto the things they produce them in the confirmation of they may lawfully reject any portion of Scripture thereon The folly and iniquity of which principles or suppositions are manifest The application of Testimonies out of the Old Testament in the New depends