shall bring gifts to the King Messiah referring the Psalm to his dayes and work The same Exposition is given of the place in Midrash Esther cap. 1. v. 1. and by R. Obodia Haggaon on the Place § 24 Psal. 72. v. 1. Give the King thy Judgements O God Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give the sentence of thy Judgement unto the King Messiah And herein they generally agree Midrash on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King Messiah as it is said a Rod shall come forth from the stemm of Jesse Isa. 11. v. 1. And Aben Ezra on the same Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophecy of David or of one of the Singers concerning Solomon or concerning the Mâ—ssiah And Kimâ—hi acknowledgeth that this Psalm is expounded by many of them concerning the Messiah Rashi applies it unto Solomon as a Prayer of David for him whereof he gives this as the occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Prayed this Prayer for his Son Solomon because he saw by the Holy Ghost that he would ask of God an heart to understand and keep or do Judgement And although he endeavours vainly to apply v. 5. unto his dayes They shall fear thee as long as the Sun and Moon endure and v. 7. In his dayes shall the Righteous flourish and abundance of Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill there be no Moon yet when he cometh unto those words v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be an handfull of Corn in the Earth he adds Our Masters interpret this of the Cates or Dainties in the Dayes of the Mâ—ssiâ—h and expound the whole Psalm concerning Messiah the King And this he was enforced unto lest he should appear too openly to contradict the Talmudists who frequently apply this Psalm unto him and have long Discourses about some passages in it especially this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. which are much insisted on by Martinus Raymundus Petrus Galatinus and others The vulgar Latin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads erit Firmamentum in terra which I should suppose to be corrupted from frumâ—ntum but that the LXX who are followed also by other Translations as the Arabick and Aethiopick read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum And this some think to be corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an handfull of Corn which is very probable Neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where else used in the Scripture and may as well have something forreign in it as come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else used for sobolescet or pliabit as it is here rendered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son which is but thrice used in that signification Gen. 21. v. 23. by a Philistin and Job 18. v. 19. by an Arabian and Isa. 14. v. 22. concerning a Son among the Chaldaeans which argue it to be a forreign word being properly used in a Prophesie of the calling of the Gentiles as this is so in the same subject it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasmannim shall come to the Messiah Psal. 68.32 which we render Princes and it may be such were intended but the word seems to be Aegyptian for Hebrew it is not though afterwards used among the Jews whence the family of Mattathias were called Hasmoneans But to return it is evident that in this Psalm much light was communicated unto the Church of old into the Office Work Grace Compassion and rule of the Messiah with the Calling and glorious access of the Gentiles unto him There is mention likewise made of him in the Targum on Psalm 8. v. 16. The vineyard § 25 which thy right hand hath planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the branch thou hast made strong for thy self so our Translation but all Old Translations as the LXX vulgar Latin Syriacâ— interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Analogie unto the preceding Allegory of the Vine but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super filium hominis and upon the Son of man whom thou madest strong for thy self Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the King Messiah whom thou hast strengthened or fortified for thy self And we know how signally in the Gospel he calls himself the Son of man and among other names ascribed unto him the Talmudists say he is called jinnâ—n from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son And v. 18. he is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man whom thou madest strong for thy self And hereunto doth Aben Ezra refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing Verse And for that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy hand be upon the man of thy Right hand he observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when ever Jad the hand that is the hand of God hath Beth following it it is for reproach or punishment unto them whom it respects as Exod. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the hand of the Lord is upon thy Cattel that is for their destruction And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Beth follow not it is for praise or help as Psalm 119. v. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thine hand help me or be for my help So that the words are a prayer for the Son of man And as our Lord Christ was the Son of man so he was the true Vine whereof the Father is the Husbandman and his Disciples the branches John 15. v. 1 2 3 4 5. And he himself also was called out of Aegypt Matth. 2. v. 15. as was the Vine spoken of in this Psalm so that he who is afflicted in all the afflictions of his People is principally intended in this Prophetical Psalm Aben Ezra would have the Son of man to be Israel but not seeing how well it can be accommodated unto them he adds the words may respect Messiah Ben Ephraim an Idol of their own setting up But the Targum acknowledgeth the true Messiah here For whose sake the Church is blessed and by whom it is delivered The 110th Psalm is a signal Prophesie of him describing his Person Kingdom § 26 Priesthood and the work of Redemption wrought by him But whereas sundry things in this Psalm are interpreted and applied unto the Lord Christ by our Apostle in his Epistle unto the Hebrews where they fall directly under our consideration I shall here only briefly reflect on some of their own confessions although it be a signal declaration of the faith of the Church of old scarcely to be parallel'd in any other place The later Masters indeed observing how directly and openly this Psalm is applied unto the Lord Christ in the New Testament and how plainly all the Passages of it are accommodated unto the Faith of Christians concerning the Messiah his Office and Work do endeavour their utmost to wrest it unto any other as shall elsewhere be manifested Yea
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
and mercy it must be by an interest in him which without a constant aboad in Obedience unto his Gospel cannot be attained 3. The next words evince this sense By whom also he made the worlds Probably they render a reason of the Equitableness of this great trust made to the Son He made all and it was meet he should be Lord of all However the force of the Connection of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the worlds equalls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All forgoeing to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the worlds following 4. The Inheritance given answers the promise of it unto Abraham which was that he should be Heir of the world Rom. 4.13 namely in his seed Gal. 3.16 as also the request made by Christ on that promise Psal. 2.8 both which extend it to the whole world the Ends of the Earth 5. The Original and Rise of this Inheritance of Christ will give us its true extent which must therefore more especially be considered Upon the Creation of man God gave unto him a Dominion over all things in this lower world Gen. 1.28 29. He made him his Heir Vice-gerent and Substitute in the earth And as for those other Creatures to which his Power and Authority did not immediately extend as the Sun Moon and Stars the whole inanimate Host of the Superiour World they were ordered by him that made them to serve for his good and behoof Gen. 1.14 Deut. 4.19 So that even they also in a sort belonged unto his inheritance being made to serve him in his subjection unto God Further besides this lower part of his Dominion God had for his Glory created Angels in Heaven above of whom we shall have occasion hereafter to treat These made up another branch of Gods Providential Kingdom the whole administred in the upper and lower world being of each other independent and meeting in nothing but their dependance upon and subjection unto God himself Hence they did not so stand in the condition of their Creation but that one kind or race of them might fail and perish without any impeachment of the other So also it came to pass Man might have persisted in his honour and dignity notwithstanding the fall and Apostacy of some of the Angels When he fell from his heirship and dominion the whole subordination of all things unto him and by him unto God was lost And all creatures returned to an immediate absolute dependance on the Government of God without any respect to the Authority and Soveraignty delegated unto man But as the fall of Angels did not in its own nature prejudice mankind no more did this fall of man the Angels that persisted in their obedience they being no part of his inheritance However by the Sin Apostacy and punishment of that portion of the Angels which kept not their first station it was manifested how possible it was that the remainder of them might sin after the similitude of their transgression Things being brought into this condition one branch of the Kingdom of God under the administration of man or allotted to his service being cast out of that order wherein he had placed it and the other in an open possibility of being so also it seemed good to the Lord in his infinite Wisdom to erect one Kingdom out of these two disordered members of his first Doâ—inion and to appoint one common Heir Head Ruler and Lord to them both And this was the Son as the Apostle tells us Ephes. 1.10 He gathered together in one all things in Christ both which are in the Heavens and which are in Earth even in him He designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring all into one head and rule in him It is not a similitude taken from casting up accounts wherein lesser summs are in the close brought into one head as some have imagined nor yet an Allusion to Orators who in the close of their long Orations summ up the matter they have at large treated of that the Apostle makes use of both which are beneath the Majesty of and no way suited to illustrate the matter he hath in hand But as Chrysostome well intimates on the place it is as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he appointed one head to them all Angels and Men with whatsoever in the first constitution of the Divine Government was subordinate unto them So we have found the object and extent of the Heirship of Christ expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I shall further explain in that brief Scheme of the whole Kingdom of Christ which to the Exposition of these words shall be subjoyned IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way whereby Christ the Son came to his Inheritance is in this word expressed God appointed or placed him therein The Word may denote either those special Acts whereby he came into the full possession of his Heirship or it may be extended to other preparatory Acts that long preceeded them especially if we shall take it to be of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second aoristus In the former sense the glorious investiture of the Lord Christ in the full actual possession of his Kingdom after his Resurrection with the manifestation of it in his Ascension and token of its stability in his sitting at the Right hand of God is designed By all these God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him placed him with solemn investiture Heir of all The grant was made to him upon his Resurrection Matth. 28.18 and therein fully declared unto others Rom. 1.3 Acts 13.33 As there was of Solomons being King when he was proclaimed by Benaiah Zadock and Nathan 1 Kings 1.31 32 33 34. The Solemnization of it was in his Ascension Psal. 68.17 18. Ephes. 4.8 9 10. Typed by Solomons riding on Davids Mule unto his Throne all the people crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 29. Let the King live All was sealed and ratified when he took possession of his Throne at the Right hand of the Father by all which he was made and declared to be Lord and Christ Acts 2.36 c. 4.11 c. 5.30 31. And such weight doth the Scripture lay upon this glorious Investiture of Christ in his Inheritance that it speaks of his whole power as then first granted unto him Rom. 14.9 Phil. 2.7 8 9 10. And the Reason of it is because he had then actually performed that work and duty upon the Consideration whereof that Power and Authority were eternally designed and originally granted unto him Gods actual committing all power over all things and persons in Heaven and Earth to be exerted and managed for the ends of his Mediation declaring this Act Grant and Delegation by his Resurrection Ascension and sitting at his right hand is that which this word denotes I will not deny but it may have respect unto sundry things preceeding these and preparatory unto them As 1. The Eternal purpose of
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
the new Creation or state of the Church under the Gospel but the whole world and all things therein contained they do in this very Epistle Chap. 11.3 5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still with the limitation of to come as Chap. 2.5 Chap. 6.5 And where the word is used absolutely as in this place and Chap. 11.3 it is the whole world that is intended 6. The Context utterly refuseth this Gloss. The Son in the preceeding words is said to be made Heir or Lord of all that is of all things absolutely and universally as we have evinced and is confessed Unto that Assertion he subjoyns a reason of the equity of that transcendent Grant made unto him namely because by him all things were made whereunto he adds his upholding ruling and disposing of them being so made by him he upholdeth all things by the word of his power That between the all things whereof he is Lord and the all things that he upholds there should be an interposition of words of the same importance with them expressing the Reason of them that go afore and the foundation of that which follows knitting both parts together and yet indeed have a signification in them of things utterly heterogeneous to them is most unreasonable to imagine We have now obtained liberty by removing the entanglements cast in our way to proceed to the opening of the genuine sense and importance of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom not as an Instrument or an inferiour intermediate created Cause for then also must he be created by himself seeing all things that were made were made by him Joh. 1.3 but as his own eternal Word Wisdom and Power Prov. 8.22 23 24. Joh. 1.3 The same individual creating act being the work of Father and Son whose Power and Wisdom being one and the same individed so also are the works which outwardly proceed from them And as the joint working of Father and Son doth not inferr any other subordination but that of subsistence and order so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental Cause being used sometimes to express the work of the Father himself Gal. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created so the Apostle expresseth that word Acts 17.24 26. And the LXX most commonly as Gen. 1.1 though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle also doth Chap. 10. He made created produced out of nothing by the things not seen Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that word is constantly rendered by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide or to be hid kept secret close undiscovered Whence a Virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one not yet come into the publick state of Matrimony as by the Greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shut up or a recluse as the Targumists call an Harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goer abroad from that description of her Prov. 7.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her feet dwell not in her own house one while she is in the Street another while abroad As the Mother of the Family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dweller at home Psalm 68.13 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Ages of the world in their succession and duration which are things secret and hidden what is past is forgotten what is to come is unknown and what is present passing away without much Observation See Ecclesiastes 1. v. 10. The world then that is visible and a spectacle in its self in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing hidden So that the word denotes the fabrick of the world by a Metonymie of the Adjunct When the Hebrews would express the world in respect of the substance and matter of the Universe they do it commonly by a distribution of the whole into its most general and comprehensive parts as the Heavens Earth and Sea subjoyning all things contained in them This the Greeks and Latins from its Order Frame and Ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mundus which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beauty and ornament of the Heavens which God made by his Spirit Job 26.13 And as it is inhabited by the Sons of men they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.30 The world of the earth principally the habitable parts of the Earth As quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural number the worlds so called Chap. 11.3 by a meer Enallage of number as some suppose or with respect to the many Ages of the worlds duration But moreover the Apostle accommodates his expression to the received opinion of the Jews and their way of expressing themselves about the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the world as to the subsistence of it and as to its duration in both these respects the Jews distributed the world into several parts calling them so many worlds R.D. Kimchi on Isa. 6. distributes these worlds into three on the account of which he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy was three times repeated by the Seraphims There are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world which is the world of Angels and Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Heavens and Stars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world below But in the first respect they generally assign these four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower world the depressâ—d world the Earth and Air in the several regions of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Angels or Ministring Spirits whom they suppose to inhabit in High Places where they may supervize the affairs of the Earth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Spheres and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest world called by Paul the third Heaven 2 Cor. 12.2 and by Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heaven of Heavens 2 Kings 8.27 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam hanneshamoth the world of Spirits or souls departed In respect of duration they assign a fivefold world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Peter the old world or the world before the Flood the world that perished 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present world or the state of things under the Judaical Church 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the coming of the Messiah or the world to come as the Apostle calls it Chap. 2.5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Resurrection
of the dead And 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prolonged world or life eternal Principally with respect to the first distribution as also unto the duration of the whole world unto the last dispensation mentioned in the second doth the Apostle here call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds Thus the Apostle having declared the Honour of the Son as Mediator in that he was made Heir of all adds thereunto his Excellency in himself from his eternal power and Godhead which he not only asserts but gives evidence unto by an Argument from the works of Creation And to avoid all streightning thoughts of this work he expresseth it in terms comprehending the whole Creation in that distribution whereunto it was usually cast by themselves As John contents not himself by affirming that he made all things but adds to that Assertion that without him nothing was made that was made Joh. 1.3 And this was of old the common faith of the Judaical Church That all things were made and all things disposed by the Word of God they all confessed Evident footsteps of this faith abide still in their Targums For that by the Word of God so often mentioned in them they did not understand the Word of his Power but an Hypostasis in the Divine Nature is manifest from the Personal Properties which are every where assigned unto it as the Word of God did this said that thought went and the like as Psal. 68.17 They affirm that Word which gave the Law on Mount Sinai to dwell in the highest heavens Yea and they say in Bereschit Rabba of those words Gen. 1.2 The Spirit of God moved on the face of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the Spirit of the King Messiah by which they cannot deny but that all things were formed And the Apostle in this expression lets the Hebrews know that Jesus the Messiah was that Word of God by whom all things were made And so the influence of these words into his present Argument is manifest For the Son in whom the Father had now spoken to them and declared the Gospel being his Eternal Word by whom the world and all Ages were created there could be no question of his Authority to alter their ceremonious Worship which he himself had appointed for a season Before we pass to the next Verses we may mark out those Instructions which the words passed through afford us in common as to the abiding interest of all Believers The foundation of them is That the Lord Jesus Christ who is the great Prophet of his Church under the New Testament the only Revealer of the Will of the Father as the Son and Wisdom of God made the Worlds and all things contained in them And therein 1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God for he who made all things is God as the Apostle else-where affirms And 2. Unto the Equity of his being made Heir Lord and Judge of all No creature can decline the Authority or wave the Tribunal of him that made them all And 3. A stable bottom of Faith Hope Contentment and Patience is administred unto the Saints in all dispensations He who is their Redeemer that bought them hath all that interest in all things wherein they are concerned that the Sovereign right of Creation can afford unto him besides that Grant which is made unto him for this very end that they might be disposed of to his own Glory in their good and advantage Isa. 54. v. 4 5. And 4. From this Order of things that Christ as the Eternal Son of God having made the worlds hath them and all things in them put under his power as Mediator and Head of the Church we may see what a subserviency to the interest of the Saints of the most High the whole Creation is laid and disposed in And 5. The way of obtaining a sanctified Interest in and use of the things of the Old Creation namely not to receive them meerly on the general account as made by the Son of God but on the more especial of their being granted unto him as Mediator of the Church And 6. How men on both these foundations are to be accountable for their use or abuse of the things of the first Creation But besides these particular Instances there is that which is more general and which we may a little insist upon from the Context and design of the Apostle in this whole discourse whose consideration will not again occur unto us and it is That God in infinite wisdom ordered all things in the first Creation so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ. By the Son he made the worlds in the beginning of time that in the fulness of time he might be the just Heir and Lord of all The Jews have a saying that the world was made for the Messiah which is thus far true that both it and all things in it were made disposed of and ordered in their Creation so as that God might be everlastingly glorified in the work which he was designed unto and which by him he had to accomplish I shall consider it only in the present instance namely that by the Son he made the worlds that he might be the proper Heir and Lord of them of which latter we shall treat more particularly on the ensuing words This was declared of Old where he was spoken of as the Wisdom of God by whom he wrought in the Creation and Production of all things Prov. 8.22 23 24 25 26 27 28 29 30. This Son or Wisdom of God declares at large 1. His Coexistence with his Father from Eternity before all or any of the visible or invisible Creation were by his Power brought forth v. 22 23 and so onward And then sets forth the Infinite Eternal and Ineffable Delight that was between him and his Father both before and also in the work of Creation v. 30. Farther he declares his presence and co-operation with him in the whole work of making the world and the several parts of it v. 27 28 29 30. which in other places is expressed as here by the Apostle that God by him made the worlds After which he declares the End of all this Dispensation namely that he might rejoyce in the habitable parts of the earth and his delight be with the sons of men to whom therefore he calls to hearken unto him that they may be blessed v. 31. to the end of the chapter that is that he might be meet to accomplish the work of their Redemption and bring them to Blessedness to the Glory of the Grace of God which work his heart was set upon and which he greatly delighted in Psal. 40.6 7 8. Hence the Apostle John in the beginning of his Gospel brings both the Creations together the first by the Eternal Word absolutely the other
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
is to be understood But 1. This suits not at all with the Purpose and Design of the Apostle which is plainly to prove that the Lord Christ then when he spake to us and revealed the will of God and in that work was above the Angels which is not at all proved by shewing what befell him after his work was accomplished 2. It receives no countenance from that other place of chap. 2.5 whither we are sent by these Interpreters For that the Apostle is there treating of a matter quite of another nature without any respect unto these words shall be there declared Neither doth he absolutely there mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world but with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come which what it is we shall enquire upon the place 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the Habitable Earth and is never used absolutely in the Scripture but for the habitable world or men dwelling in it and causelesly to wrest it unto another signification is not to interpret but to offer violence unto the Text. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the World or Habitable Earth with them that dwell therein and nothing else is intended for as the word hath no other signification so the Psalmist in the place from whence the ensuing testimony is taken expounds it by the multitude of the Isles or the Nations lying abroad in the wide earth This is the World designed even that Earth wherein the rational creatures of God converse here below Into this was the Lord Christ brought in by the Father We are therefore nextly to enquire wherein the Fathers bringing of the Son into this world did consist We have seen formerly that some have assigned it unto One thing in particular some Another some to his Incarnation and Nativity some to his Resurrection some to his Mission of the Spirit and propagation of his Kingdom that ensued The Opinion about his Coming to reign in the world a thousand years as also that of his coming at the general Judgment we have already excluded Of the others I am apt to think that it is not any one particular exclusive to the other that the Apostle intendeth or designeth That which was intended in the Old Testament in the Promises of his coming into the world is that which is here expressed by the phrase of bringing him in See Mal. 3.2 The Lord whom ye seek shall come but who may abide the day of his coming Now it was not any one special Act nor any one particular Day that was designed in that and the like Promises But it is the whole work of God in bringing forth the Messiah by his Conception Nativity Unction with the Spirit Resurrection Sending of the Holy Ghost and preaching of the Gospel which is the subject of those Promises And their accomplishment it is which those words express When he brings the first-born into the world that is after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator in the expectation of the coming of the Messiah when he bringeth him forth unto and carries him on in his work unto the accomplishment of it he says Let all the Angels of God worship him And herein most of the former senses are comprised And this Interpretation of the words compleatly answers the intention of the Apostle in the citation of the ensuing Testimony namely to prove that in the discharge of his work of revealing the Will of God he was such an One as by reason of the Dignity of his Person had all Religious Worship Honour due unto him from the Angels themselves This sense also we are led unto by the Psalm whence the ensuing testimony is taken Psal. 97. The Exultation which the first verse of the Psalm requires and calls for is not unlike that which was in the Name of the whole Creation expressed at his Nativity Luke 2.11 And the four following verses are an Allegorical description of the work that the Lord Christ should make in and by the preaching of the Gospel See Mal. 3.2 3 4. chap. 4.1 Matth. 3.10 Luke 2.24 And hereon ensues that shame and ruine which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ v. 8. attended with his glorious Reign in Heaven as a consequent of the Accomplishment of his work v. 9. Which is proposed as a motive unto Obedience and a matter of confidence and rejoycing unto the Church And this is the Fathers bringing of the Son into the world described by the Psalmist and intended by the Apostle It remains that we enquire why and in what sense Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primogenitus or the first-born The common Answer is Non quod post illum alii sed quod ante illum nullus Not that any was born after him in the same way but that none was born before him which as we have shewed before will agree well enough with the use of the Word And this is applied both to the Eternal Gâ—neration of his Divine Person and to the Conception and Nativity of his Humane Nature But if we suppose that his Person and Eternal Generation may be intended in this Expression we must make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first-born to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or only begotten which may not be allowed for Christ is absolutely called the only begotten of the Father in his Eternal Generation his Essence being infinite took up the whole Nature of Divine Filiation so that it is impossible that with respect thereunto there should be any more Sons of God But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first-born is used in relation unto others and yet as I shewed before it doth not require that he who is so should have any other brethren in the same kind of Sonship But because this is by some asserted namely that Christ has many Brethren in the same kind of sonship whereby he is himself the Son of God and is on that account called the first-born which is an assertion greatly derogatory to his Glory and Honour I shall in our passage remove it as a stumbling-block out of the way Thus Schliclingius on the place Primogenitum eum nomine Dei Filium appellat innuens hoc pacto plures Dei esse Filios etiam ad Christum respectu habito scilicet ut ostenderet non ita Christum esse Dei Filium quin alii etiam eodem filiationis genere contineantur quanquam filiationis perfectione gradu Christo multò inferiores And again Primogenitus dicitur Christus quod eum Deus ante omnes Filios eos nimirum qui Christi fratres appellantur genuerit eo scilicet modo quo Deus Filios gignere solet eos autem gignit quos sibi similes efficit primus est Christus qui Deo ea sanctitate similis fuit qualem
God speaketh and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks This then is the sum of these words of the Apostle Again in another place where the Holy Ghost fore-tells the bringing forth into the world and amongst men him that is the Lord and Heir of all to undertake his work and to enter into his Kingdom and Glory the Lord speaks to this purpose Let all the Angels of God worship him To manifest this testimony to be apposite unto the confirmation of the Apostles assertion three things are required 1. That it is the Son who is intended and spoken of in the place from whence the words are taken and so designed as the Person to be worshipped 2. That they are Angels that are spoken unto and commanded to worship him 3. That on these suppositions the words prove the Preheminence of Christ above the Angels For the two former with them that acknowledge the Divine Authority of this Epistle it is sufficient in general to give them satisfaction The place is applied unto Christ and this passage unto the ministring Angels by the same Spirit who first wrote that Scripture But yet there is room left for our enquiry how these things may be evidenced whereby the strength of the Apostles Reasonings with them who were not yet convinced of the infallibility of his Assertions any farther than they were confirmed by testimonies out of the Old Testament and the faith of the Antient Church of the Hebrews in this matter may be made to appear as also a check given to their boldness who upon pretence of the impropriety of these Allegations have questioned the Authority of the whole Epistle And our first enquiry must be whence this testimony is taken Many of the Antients as Epiphanius Theodoret Euthymius Procopius and Anselm conceive the words to be cited from Deut. 32.42 where they expresly occur in the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye Heavens with him and let all the Angels of God worship him But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX 1. Because indeed there are no such words in the Original Text nor any thing spoken that might give occasion to the sense expressed in them but that whole Verse is inserted in the Greek Version quite besides the scope of the place Now though it may perhaps be safely granted that the Apostles in citing the Scripture of the Old Testament did sometimes use the words of the Greek Translation then in use yea though not exact according to the Original whilst the sense and meaning of the Holy Ghost was retained in them yet to cite that from the Scripture as the word and testimony of God which indeed is not therein nor was ever spoken by God but by humane failure and corruption crept into the Greek Version is not to be imputed unto them And indeed I no way question but that this addition unto the Greek Text in that place was made after the Apostle had used this testimony For it is not unlikely but that some considering of it and not considering from whence it was taken because the words occur not absolutely and exactly in the Greek any where inserted it into that place of Moses amidst other words of an alike sound and somewhat an alike importante such as immediately precede and follow the clause inserted 2. The Holy Ghost is not treating in that place about the Introduction of the First-born into the world but quite of another matter as is evident upon the first view of the Text so that this testimony is evidently not taken from this place nor would nor could the Apostle make use of a testimony liable unto such just exceptions Later Expositors generally agree that the words are taken out of Psal. 97. v. 7. where the Original is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with a very small variation in the words and none at all in the sense is here expressed by the Apostle And let all the Angels of God worship him The Psalm hath no Title at all in the Original which the Greek Version noteth affirming that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it addes one of its own namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of David when his land was restored Hence it is referred by some to the time of his return unto Hierusale◠after he had been expelled the Kingdom by Absolom by others with more probability to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom when the land was quieted before him And unquestionably in it the Kingdom of God was shadowed out under the Type of the Kingdom of David which Kingdom of God was none other but that of the Messiah It is evident that this Psalm is of the same Nature with that which goes before yea a part of it or an Appendix unto it The first words of this take up and carrie on what is affirmed in the tenth verse or close of that so that both of them are but one continued Psalm of Praise Now the Title of that Psalm and consequently this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new song v. 1. which Psalms as Rashi confesseth are to be referred unto the World to come that is the Time and Kingdome of the Messiah So Kimchi affirms that this Psalm and that following respect the time when the people shall be delivered from the Captivity out of all Nations that is the time of the Messiah And Rakenati affirms that the last verse of it He cometh to judge the earth can respect nothing but the coming and reign of the Messiah Thus they out of their Traditions Some of the Antients I confess charge them with corrupting this Psalm in the version of the 10 verse affirming that the words sometimes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigned from the Tree denoting as the say the Cross. So Justin Martyr in his Dialogue with Trypho And after him the same words are remembred by Tertullian ad Judae cap. 10. ad Marci lib. 3. And Augustin Enarr in Psal. 95. And though the fraud and corruption pretended be improbable indeed impossible nor are the words mentioned by Justine acknowledged by the Targum or any Greek Translator or Hierom yet it is evident that all parties granted the Messiah and his Kingdom to be intended in the Psalm or there had been no need or colour for the one to suspect the other of corruption about it It is then evident that the Antient Church of the Jews whose Tradition is herein followed by the Modern acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah and on their consent doth the Apostle proceed And the next Psalm which is of the same importance with this is entituled by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophetical Psalm namely
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 〈◊〉 〈◊〉
their hand With this Resolution they come upon the breadth of the earth and compass the Camp of the Saints and the beloved City Rev. 20.9 They go about their work with Glory and Terror as if they would do it in a day So they have done in all Ages so they continue to do to this day and what is the issue This City which they look on as an unwalled Town no way defensible or tenable is not yet taken by them nor ever shall be but there they fall before it one after another and their bones lye under the walls of the City they oppose They fall upon the Mountains of Israel and leave a stink behind them the shame and reproach of their Names unto Eternity Sometimes they seem to have prevailed and to have done their work but still the issue is that they dye or are destroyed and go down to the Pit and come under the feet of Christ leaving the City untaken Disappointment shame and everlasting punishment is their Portion And they find at last by experience that this feeble folk whom they so despise are Wise and have their Habitation in a Rock This pledge we have already of the Truth proposed that all who have formerly risen up in Enmity to the Kingdom of Christ are dead gone perished under his feet and have left their work undone as far from Accomplishment as the first day they undertook it The same shall be the Lot of those that are and those that follâ—w to the end of the world And when they have all done their utmost then shall the end be Then shall all their misery be compleated the Joy of the Saints filled and the Glory of Christ exalted For the Enemies themselves What can be more shameful unto them than to be so stupid as not to learn from the Experience of so many hundred of years to give over a work wherein never any prospered more miserable than to engage in that design wherein they must necessarily fall and be ruined More woful than to work out their own Eternal Destruction under the Wrath of Christ in a business wherein they had no success And what profit is it if for the present they grow a little rich with the gain of Oppression if there be a Worm in it that will devour both it and them What Advantage if they drink a little precious blood and find sweetness in it if it make them sick and swell and dye The beloved City still abides and their misery shall never end For the Saints what more joyful thing can there be than for them to take a view of these things to look backwards and see all the Nimrods of the earth that have opposed the Kingdom of Christ lying in shame and misery with their necks under the footstool of his feet There they may see Pharaoh lie and Nebuchadnezzar Nero Domitian Dioclesian with all their multitudes and all that have walked in their steps brought down to the sides of the Pit in shame and Eternal Misery for their Opposition to the Kingdom of Christ There are they fallen and perished all of them who laid their swordâ— under heads and caused terror in the Land of the living And the like Prospect may they take of what is to come They may by faith see Babylon fallen the whole Conspiracy that is in the world against them and their Lord disappointed and all his Enemies that shall arise even to the Consummation of all things brought to ruine How may they triumph in a glorious Prospect of this certain and unavoidable Issue of the Opposition that is made to the Kingdom of their Redeemer And this must be the issue of these things For 1. God hath promised unto the Lord Christ from the foundation of the world that so it should be It was part of his Eternal Covenant and Compact with him as hath been declared And after the first promise of breaking the Serpents head and prevailing therein against the Enmity of his seed no season of the Church passed wherein the promises of the same success and issue were not renewed and hereunto do the Writings of Moses the Psalms and the Prophets bear witness And hereof it was that Enoch the seventh from Adam prophesied so expresly unto the Old world before the flood Jude v. 14 15. other Prophecies and Promises to the same purpose occurr every wherein the Scripture And this God also in several Ages for the greater pledge of his veracity typed out as in the Victory of Abraham over the four Kings representing the great Monarchies of the world wherein he had a pledge that he should be Heir of the World in his seed in the Conquest of Canaan the seat and inheritance of the Church by Joshua in the Successes and Victories of David and by many signal Instances given in the Visible ruine of the most potent Opposers of his interest in the world And it cannot be that this Word of God should be of none effect 2. The Lord Christ expects this Issue and Event of all things and shall not be frustrated in his Expectation Having received the Ingagement and faithful Promises of his Father he rests in the foresight of its accomplishment And thence it is that he bears all the Affronts that are put upon him all the Opposition that is made unto him and his Kingdom with Patience Long-suffering and Forbearance When we consider the injuries reproaches oppressions persecutions blasphemies that he is exposed unto in his Wayes his Servants his Spirit and Worship we are ready to admire at his patience as we ought to do that he breaks not forth against his enemies as a consuming fire But he knows the time and season that is allotted for the Execution of Vengeance upon them and nothing of their Pride Rage boasting or triumphing against him shall ever provoke him to anticipate their ruine so secure he is of their Destruction in the appointed season and so certain of their Day that is coming 3. He is himself furnished with Authority and Power for the accomplishment of this Work when and how he pleaseth He hath not only Assurance of the Fathers Concurrence but is himself also throughly armed and furnished with Power to destroy all his Enemies even in a moment And he will not fail to put forth his power in the appointed season he will bruise them all with a rod of Iron and dash them in pieces like a Potters vessel If all his Enemies should at once combine themselves against him should the world receive the utmost contribution of craft subtilty and strength that Hell is able to afford unto it what is it all to stand before the incomprehensible power of Jesus Christ See Rev. 6.16 4. His Glory and Honour require that it should be so This is a thing that he is very tender in God hath raised him up and given him Glory and Honour and care must be taken that it be not lost or impaired Now if his Enemies should go free if
world though usually by that expression they intend the World of future bliss But the world here intended is no other but the promised state of the Church under the Gospel This with the Worship of God therein with especial Relation unto the Messiah the Author and Mediator of it administring its heavenly things before the Throne of Grace thereby rendring it spiritual and heavenly and diverse from the state of the Worship of the Old Testament which was worldly and carnal was the World to come that the Jews looked for and which in this place is intended by the Apostle This we must farther confirm as the foundation of the ensuing Exposition That this then is the intendment of the Apostle appeareth First From the limitation annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat This is the world whereof he treats with the Hebrews in this Epistle namely the Gospel-State of the Church the Worship whereof he had in the words immediately foregoing pressed them unto the observation of And not only so but described it also by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed And the mention of them in the words directly preceding is that description of the World to come which the Apostle in these words refers unto concerning which we speak And the Tradition of this New World or the Restauration of all things under the Messiah was one of the principal Reports of Truth received among the Jews which the Apostle presseth them withall Some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken and would have it refer unto Ch. 1.6 But what the Apostle there intendeth by the World we have sufficiently evinced and declared The World there by an usual Synechdoche is put for the habitable earth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Son of God made and came unto John 1.11 Here a certain state and condition of things in the world about which he treated with the Hebrews is intended Besides they who would thus change the word Grotius Crellius Schlictingius by the world Chap. 1.6 understand Heaven it self the state of Glory which is not here insisted on by the Apostle For Secondly He treats of that which was already done in the crowning of Jesus with Glory and Honor as the words following do manifest This crowning of him was upon his Ascension as we have before proved at large Then was not the state of Glory made subject unto him because it was not then nor is yet in being And therefore they who turn we speak into we have before spoken are forced also to pervert the following words and to interpret he hath made all things subject unto him he hath purposed or decreed so to do both without cause or reason The World whereof the Apostle treats was immediately made subject to Jesus that is the Church of the New Testament when God anointed him King upon his holy Hill of Sion and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection that have no Relation unto Heaven Thirdly The Apostle doth not treat directly any where in this Epistle concerning Heaven or the world of the blessed to come he frequently indeed mentions Heaven not absolutely but as it belongs unto the Gospel world as being the place of the constant residence of the High Priest of the Church and wherein also the Worship of it is through faith celebrated Fourthly The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state for what ever power Angels might have in and over things formerly this World to come saith he is not made subject unto them Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship but that of the Gospel as we shall find in the progress of the Epistle which is therefore necessarily here intended Fifthly If by the World to come the eternal blessed state of Glory be designed to begin at or after the general Judgment then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator but this is directly contrary unto what is else-where revealed by the same Apostle concerning the transactions between the Father and the Son as Mediator at that day 1 Cor. 15.28 And when all shall be subdued unto him then shall the Son also himself be subject unto him who put all things under him that God may be all in all Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator but only the order of all things unto Eternity in their subjection unto God by Christ yet they are plainly exclusive of the grant of a new Power or Authority unto him or of a-new making subject of all things unto him Adde unto all this that the Apostle proves the subjection of this world unto the Lord Christ and not unto Angels by a testimony expressing directly the present things of this world antecedent unto the day of Judgment From what hath been discoursed we conclude that the World to come here expressed is the State and Worship of the Church under the Messiah called so by the Apostle according to the usual appellation which then it had obtained among the Jews and allowed by him until the Mosaical Church-state was utterly removed And he afterwards declares how this comprized Heaven it self also because of the Residence of our High Priest in the Holiest not made with hands and the continual admission of the Worshippers unto the Throne of Grace This is the subject of the Apostles Proposition that concerning which he treats Concerning this World the Apostle first declares negatively that it is not made subject unto Angels The subjecting of this World to come unto any is such a disposal of it as that he or they unto whom it is put in subjection should as the Lord of it erect institute or set it up rule and dispose of it being erected and judge or reward it in the end of its course and time This is denied concerning Angels and the denial proved tacitly because no such thing is testified in the Scripture And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old as some think or rather proceeds in his design of exalting the Lord Jesus above them and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses For he seems to grant that the old Church and Worship were in a sort made subject unto Angels this of the World to come being solely and immediately in his power who in all things was to have the preeminence And this will farther appear if we consider the instances before mentioned wherein the subjection of this World to come unto any doth consist First It was
things that are God 2 Cor. 4.6 Col. 2.2 Ephes. 3.13 14 15 16 17 18. Matth. 11.25 8. As the Great Father of the Family he adopts them and makes them his sons that so he may bring them unto glory He gives them the power or priviledge to become the sons of God Joh. 1.11 making them heirs and coheirs with Christ Rom. 8.14 15 16 17. sending withall into their hearts the Spirit of adoption enabling them to cry Abba Father Gal. 4.6 The whole right of adopting children is in the Father and so is the authoritative translation of them out of the world and kingdom of Sathan into his own Family and Houshold with their investiture in all the rights and priviledges thereof 9. He confirms them in Faith establisheth them in Obedience preserveth them from dangers and oppositions of all sorts and in manifold wisdom keeps them through his power unto the glory prepared for them as 2 Cor. 1.21 22. Ephes. 3.20 21. 1 Pet. 1.5 Joh. 17.11 10. He gives them the Holy Ghost as their Comforter with all those blessed and unspeakable benefits which attend that gift of his Matth. 7.11 Luke 11.13 Joh. 14.16 17. Gal. 4.6 In brief in bringing the Elect unto Glory all the Sovereign Acts of Power Wisdom Love and Grace exerted therein are peculiarly assigned unto the Father as all ministerial acts are unto the Son as Mediator So that there is no reason why he may not be said by the way of eminency to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader or bringer of his sons unto glory And herein lies a great direction unto Believers and a great supportment for their faith Peter tells us That by Christ we do believe in God that raised him from the dead and gave him glory that our faith and hope might be in God 1 Pet. 1.21 Jesus Christ considered as Mediator is the next but not the ultimate Object of our faith and hope We so believe in him as by him to believe in God that is the Father whose Love is the supreme fountain and spring of our salvation which the Apostle manifests in that double instance of his raising up Christ and giving of him glory thereby declaring himself the principal Author of the great work of his Mediation This he directs us unto so to believe in Christ as that discerning in and by him the Grace Good-will and Love of the Father himself towards us we may be encouraged to fix our faith and hope on him seeing he himself loveth us So that Christ himself had no need to pray for the love of the Father unto us but only for the communication of the effects of it Joh. 16.26 27. And this is the work of faith when as we are directed we pray to the Father in the name of Christ Joh. 16.23 24. And we thus place our faith in God the Father when we conceive of him as the Sovereign Leader of us unto glory by all the instances before mentioned And then doth faith find rest in him delight complacency and satisfaction as we have else-where declared Thirdly There is in these words intimated the principal means that God fixed on for the accomplishment of this design of his for the bringing of many sons unto glory it was by appointing a Captain of their salvation The Jews generally granted that the Messiah was to be the Captain of their salvation but misunderstanding that salvation they also mistook the whole nature of his Office The Apostle doth here evidently compare him unto Joshua the Captain and Leader of the people into Canaan as he had before preferred him above the Angels by whose ministery the Law was given unto the people in the Wilderness which was a Type of their salvation as he farther declares chap. 4. All the sons of God are put under his conduct and guidance as the people of old were under the rule of Joshua to bring them into the glory designed for them and promised unto them in the Covenant made with Abraham And he is called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Ruler and Captain or Author of their salvation on several accounts 1. Of his Authority and Right to rule over them in order unto their salvation so he appeared unto Joshua as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 5.14 The Captain of the Lords host intimating then that there was another Captain and other work to do than what Joshua had then in hand The General of all the People of God as Joab was to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of his actual leading and Conduct of them by his Example Spirit and Grace through all the difficulties of their warfare so he was promised as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 55.4 Princeps Dux Antecessor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Leader and Commander of the people one that goes before them for their direction and guidance giving them an example in his own person of doing and suffering the Will of God and so entring into glory So is he their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.20 Antecessor Fore-runner or as Daniel calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.25 Messiah the Prince or Guide 3. As he is unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chap. 5.9 the Author or Cause of eternal salvation he procured and purchased it for them So that the expression denotes both his acquisition of salvation it self and his Conduct or Leading of the people of God unto the enjoyment of it And the Holy Ghost hereby also intimates that the way whereby God will bring the Sons unto Glory is full of Difficulties Perplexities and Oppositions as that of the Israelites into Canaan was also so that they have need of a Captain Leader and Guide to carry them through it But yet all is rendered safe and secure unto them through the Power Grace and Faithfulness of their Leader They only perish in the Wilderness and dye in their sins who either out of love unto the flesh-pots of Aegypt the pleasures of this world or being terrified with the hardships of the warfare which he calls them unto refuse to go up under his command Fourthly There is expressed in the words the especial way whereby God fitted or designed the Lord Christ unto this Office of being a Captain of salvation unto the Sons to be brought unto Glory To understand this aright we must observe that the Apostle speaks not here of the Redemption of the Elect absolutely but of the bringing them to Glory when they are made Sons in an especial manner And therefore he treats not absolutely of the Designation Consecration or fitting of the Lord Christ unto his Office of Mediator in general but as unto that part and the Execution of it which especially concerns the leading of the Sons unto glory as Joshuah lead the Israelites into Canaan This will give us light into what Act of God towards the Lord Christ is intended in this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And sundry are here pleaded by Expositors not
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
condition with whom in an especial manner he had to do and this in perfect Harmony with the Wisdom of the Holy Ghost in other portions of Scripture So that on this account also its Station in the Holy Canon is secured § 32 Moreover Besides the Peculiar Excellency which is found in the Style of the holy Scripture either evidencing its Divine Original or at least manifesting that there is nothing in it unworthy of such an extract the Authority of its principal Author exerts it self in the whole of it unto the consciences of men And herein is this Epistle an especial sharer also Now this Authority as it respects the minds of men is in part an exurgency of the Holy Matter contained in it and the Heavenly Manner wherein it is declared They have in their Conjunction a peculiar Character differencing their Writings from all Writing of an humane Original and manifesting it to be of God Neither can it otherwise be but that things of Divine Revelation expressed in words of Divine Suggestion and determination will appear to be of a Divine Original And partly it consists in an Ineffable Eâ—anation of Divine Excellency communicating unto his own Word a distinguishing property from its Relation unto him We speak not now of the work of the Holy Ghost in our hearts by his Grace enabling us to believe but of his work in the Word rendring it credible and meet to be bâ—lieved not of the Seal and Testimony that he gives unto the hearts of individual Persons of the Truth of the Scripture or rather of the things contained in it but of the Seal and Testimony which in the Scripture he gives unto it and by it to be his own Work and Word Such a character have the Works of other Agents whereby they are known and discerned to be theirs By such properties are the Works of men discâ—rned and oftentimes of Individuals amongst them They bear the likeness of their Authors and are thereby known to be theirs Neither is it possible that there should be any work of God proceeding so immediately from him as do Writings by Divine Inspiration but there will be such a communication of his Spirit and likeness unto it such an impression of his Greatness Holiness Goodness Truth and Majesty upon it as will manifest it to be from him The false Prophets of old pretended their Dreams Visions Predictions and Revelations to be from him They prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith unto all the Declarations of them Jer. 23.31 and therefore doubtless framed them to as great a likeness unto those that were by inspiration from him as they were able And yet the Lord declares that all their imaginations were as discernable from his Word as Chaff from Wheat and this by that Authority and power wherewith his Word is accompanied whereof they were utterly destitute vers 28 29. And this Authority do all they who have their senses exercised in it find and acknowledge in this Epistle wherein their minds and consciences do acquiesce They hear and understand the voice of God in it and by that Spirit which is promised unto them discern it from the voice of a Stranger And when their minds are prepared and fortified against Objections by the former considerations this they ultimately resolve their perswasion of its Divine Authority into For From this Authority they find a Divine Efficacy proceeding a powerful operation § 33 upon their souls and consciences unto all the Ends of the Scripture A Reverence and awe of God from his Authority shining forth and exerting its self in it being wrought in them they find their minds effectually brought into captivity unto the obedience taught therein This Efficacy and power is in the whole Word of God Is not my Word as a Fire saith the Lord and like an Hammer that breaketh the rocks in pieces Jer. 23.29 that is living and powerful and sharper than any two-edged sword piercing even to the dividing asunder of the soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 As it hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority over men Matth. 7.29 So it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or powerfull Efficacy in and towards them Acts 20.32 James 1.21 yea it is the Power of God himself for its proper end Rom. 1.16 and therefore said to be accompanied with the demonstration of the Spirit and power 1 Cor. 1.4 a Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil drawing the Soul to consent beyond the Efficacy of Rational or Logical Arguments or Geometrical Demonstrations as he adds in the same place And this Divine Power and Efficacy of the Word as to all the ends of it proceeding from the Authority of God in it with his designation of it unto those ends which is that which giveth energie unto all things enabling them to produce their proper Effects and setting limits and bounds to their operation as it is testified unto in innumerable places of the Scripture its self so it hath and doth sufficiently manifest and evidence its self both in the fruits and effects of it on the souls of particular persons and in that work which it hath wrought and doth yet carry on invisibly in the world in despight of all the opposition that is made unto it by the power of Hell in conjunction with the unbelief darkness and lusts of the minds of men as may elsewhere be more at large declared A Learned Man said well Non monent non persuadent Sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia Sed viva sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformantia expressing the summ of what we discourse From hence is all that supernatural Light and knowledge that conviction and restraint that Conversion Faith Consolation and Obedience that are found amongst any of the Sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Scripture is divinely inspired and profitable being written by the Holy Ghost for this purpose that in it as a common healing Office for souls all men may chuse the Medicine suited to cure their own distempers Such is the Nature Power and Efficacy of this Epistle towards them that do believe It searches their hearts discovers their thoughts principles their consciences judges their Acts inward and outward supports their Spirits comforts their souls enlightens their minds guides them in their hope confidence and love to God directs them in all their communion with him and obedience unto him and leads them to an enjoyment of him And this Work of the Holy Ghost in it and by it seals up its Divine Authority unto them so that they find rest spiritual satisfaction and great assurance therein When once they have obtained this Experience of its Divine Power it is in vain for Men or Devils
evident but also by all acknowledged who are able to judge of them Want of Catholick Tradition in all Ages of the Church from the first giving forth of § 39 any Writing testifying unto its Divine Original is another impeachment of its pretence unto Canonical Authority And this Argument ariseth fatally against the Apochryphal Books before mentioned Some of them are expresly excluded from the Canon by many of the antient Churches nor are any of them competently testified unto The Suffrage of this kind given unto our Epistle we have mentioned before The Doubts and Scruples of some about it have likewise been acknowledged That they are of no weight to be laid in the ballance against the Testimony given unto it might easily be demonstrated But because they were levied all of them principally against its Author and but by consequence against its Authority I shall consider them in a Disquisition about him wherein we shall give a further confirmation of the Divine Original of the Epistle by proving it undenyably to be Written by the Apostle St. Paul that eminent Penman of the Holy Ghost Thus clear stands the Canonical Authority of this Epistle It is destitute of no evidence § 40 needful for the manifestation of it nor is it obnoxious unto any just exception against its claim of that priviledge And hence it is come to pass that what ever have been the fears doubts and scruples of some the rash temerarious Objections Conjectures and Censures of others the Care and Providence of God over it as a parcel of his most holy Word working with the prevailing evidence of its Original implanted in it and its Spiritual Efficacy unto all the ends of holy Scripture hath obtained an absolute Conquest over the hearts and minds of all that believe and setled it in a full possession of Canonical Authority in all the Churches of Christ throughout the world Exercitatio II. Of the Penman of the Epistle to the Hebrews Knowledge of the Penman of any part of Scripture not necessary Some of them utterly concealed The Word of God gives Authority unto them that deliver it not the contrary Prophets in things wherein they are not actually inspired subject to mistake St. Paul the Writer of this Epistle The haesitation of Origen Heads of Evidence Vncertainty of them who assign any other Author St. Luke not the Writer of it Nor Barnabas The Epistle under his name Counterfeit His Writing of this Epistle by sundry Reasons disproved Not Apollos Nor Clemens Nor Tertullian Objections against St. Pauls being the Penman Dissimilitude of Style Admitted by the Antients Answer of Origen rejected Of Clemens Hierom c. rejected likewise St. Paul in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Eloquence and Skill Causes of the difference in Style between this and other Epistles Coincidence of Expressions in it and them The Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer of Hierom Rejected Of Theodoret. Of Chrysostome Prejudice of the Jews against St. Paul Not the Cause of the Forbeâ—rance of his Name The true Reason thereof The Hebrews Church State not Changed Faith Evangelical educed from Old Testament Principles and Testimonies Thâ—se pressed on the Hebrews not meer Apostolical Authority Haesitation of the Latin Church about this Epistle answered Other Exceptions from the Epistle it self removed Arguments to prove St. Paul to be the Writer of it Testimony of St. Peter 2 Epist. 3. v. 15 16. Considerations upon that Testimony The second Epistle of St. Peter Written to the same Persons with the First The First Written unto the Hebrews in their Dispersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what S. Paul wrote an Epistle unto the same Persons to whom St. Peter wrote That this Epistle Not that to the Galathians Not one lost The Long-suffering of God how declared to be salvation in this Epistle The Wisdom ascribed unto St. Paul in the Writing of this Epistle wherein it appears The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Weight of this Testimony The suitableness of this Epistle unto those of the same Author Who competent Judges hereof What required thereunto Testimony of the first Churches or Catholick Tradition Evidences from this Epistle its self The general Argument and Scope Method Way of Arguing All the same with St. Pauls other Epistles Skill in Judaical Learning Traditions and Customs Proper to St. Paul His Bonds and Sufferings His Companion Timothy His Sign and Token subscribed SECOND DISSERTATION § 1 THE Divine Authority of the Epistle being vindicated it is of no great Moment to enquire scrupulously after its Penman Writings that proceed from Divine Inspiration receive no addition of Authority from the Reputation or Esteem of them by whom they were written And this the Holy Ghost hath sufficiently manifested by shutting up the Names of many of them from the knowledge of the Church in all Ages The Close of the Pentateuch hath an uncertain Pen-man unless we shall suppose with some of the Jews that it was written by Moses after his Death Divers of the Psalms have their Penmen concealed as also have the whole Books of Joshua Judges Samuel Kings Ruth Esther Job and the Chronicles are but guessed at Had any prejudice unto their Authority ensued this had not been For those whose Authors are known they were not esteemed to be given by Prophesie because they were Prophets but they were known to be Prophets by the Word which they delivered For if the Word Delivered or Written by any of the Prophets was to be esteemed Sacred or Divine because delivered or Written by such Persons as were known to be Prophets then it must be because they were some other way known so to be and Divinely Inspired as by Working of Miracles or that they were in their dayes received and testified unto as such by the Church But neither of these can be asserted For as it is not known that any one Penman of the Old Testament Moses only excepted ever wrought any miracles so it is certain that the most and chiefest of them as the Prophets were rejected and condemned by the Church of the dayes wherein they lived The only way therefore whereby they were proved to be Prophets was by the Word it self which they delivered and wrote and thereon depended the Evidence and Certainty of their being Divinely inspired See Amos 7.14 15 16. Jer. 23.25 26 27 28 29 30 31. And setting aside that actual Inspiration by the Holy Ghost which they had for the Declaration and Writing of that Word of God which came unto them in particular and the Prophets themselves were subject to mistakes So was Samuel when he thought Eliab should have been the Lords Annointed 1 Sam. 16.6 and Nathan when he approved the purpose of David to build the Temple 1 Chron. 17.2 and the great Elijah when he supposed none left in Israel that worshipped God aright but himself 1 Kings 19.14 18. It was then as we said the Word of Prophesie that gave the Writers of it the Reputation and
Exception insisted on though perhaps not containing the true at least the whole Cause of the Omission of an Apostolical Salutation in the entrance of it If then we would know the True and Just Cause of the Omission of the Authors § 19 name and mention of his Apostolical Authority in the entrance of this Epistle we must consider what were the Just Reasons of prefixing them unto his other Epistles Chrysostome in his Proem unto the Epistle to the Romans gives this as the only Reason of the mentioning the Name of the Writer of any Epistle in the Frontispiece of it otherwise than was done by Moses and the Evangelists in their Writings namely because they wrote unto them that were present and so had no cause to make mention of their own Names which were well enough known without the premising of them in their Writings whereas those who wrote Epistles dealing with them that were absent were necessitated to prefix their Names unto them that they might know from whom they came But yet this Reason is not absolutely satisfactory for as they who prefixed not their Names to their Writings wrote not only for the use and Benefit of those that were present and knew them but of all succeeding Ages who knew them not so many of them who did Preach and Write the Word of the Lord unto those that lived with them and knew them yet prefixed their Names unto their Writings as did the Prophets of Old and some who did write Epistles to them who were absent omitted so to do as St. John and the Author of this Epistle The real cause then of prefixing the Names of any of the Apostles unto their Writings was meerly the Introduction thereby of their Titles as Apostles of Jesus Christ and therein an Intimation of that Authority by and with which they wrote This then was the true and only reason why the Apostle St. Paul prefixed his Name unto his Epistles sometimes indeed this is omitted when he wrote unto some Churches where he was well known and his Apostolical Power was sufficiently owned because he joyned others with himself in his Salutation who were not Apostles as the Epistle to the Philippians chap. 1. and the second of the Thessalonians Unto all others he still prefixeth this Title declaring himself thereby to be one so authorized to reveal the Mysteries of the Gospel that they to whom he Wrote were to acquiesce in his Authority and to resolve their faith into the Revelation of the Will of God made unto him and by him the Church being to be built on the foundation of the Prophets and Apostles And hence it was that when something he had taught was called in question and opposed Writing in the Vindication of it and for their establishment in the Truth whom before he had instructed he doth in the entrance of his Writings singularly and Emphatically mention this his Authority Gal. 1.1 Paul an Apostle neither of man nor by man but by Jesus Christ and God the Father that raised him from the dead so intimating the absolute obedience that was due unto the Doctrine by him revealed By this Title I say he directs them to whom he wrote to resolve their assent into the Authority of Christ speaking in him which he tenders unto them as the proof and foundation of the Mysteries wherein they were instructed In his dealing with the Hebrews the case was far otherwise They who believed amongst them never changed the old foundation or Church-State grounded on the Scriptures though they had a new addition of Priviledges by their Faith in Christ Jesus as the Messiah now exhibited And therefore he deals not with them as with those whose Faith was built absolutely on Apostolical Authority and Revelation but upon the common Principles of the Old Testament on which they still stood and out of which Evangelical Faith was educed Hence the beginning of the Epistle wherein he appeals to the Scripture as the foundation that he intended to build upon and the Authority which he would press them withal supplies the Room of that intimation of his Apostolical Authority which in other places he maketh use of And it serves to the very same purpose For as in those Epistles he proposeth his Apostolical Authority as the immediate reason of their Assent and Obedience so in this he doth the Scriptures of the Old Testament And this is the true and proper cause that renders the prefixing of his Apostolical Authority which his Name must necessarily accompany needless because useless it being that which he intended not to ingage in this business And for himself he sufficiently declares in the close of his Epistle who he was for though some may imagine that he is not so certainly known unto us from what he there sayes of himself yet none can be so fond to doubt whether he were not thereby known to them to whom he wrote so that neither hath this Objection in it any thing of real weight or moment § 20 We have spoken before unto the Haesitation of the Latin Church which by some is objected especially by Erasmus and given the Reasons of it manifesting that it is of no force to weaken our Assertion unto which I shall now only add that after it was received amongst them as Canonical it was never questioned by any Learned Man or Synod of old whether St. Paul was the Author of it or no but they all with one consent ascribed it unto him as hath been at large by others declared The remaining Exceptions which by some are insisted on are taken from some passages in the Epistle it self that principally of Chap. 2. and the Third where the Writer of it seems to reckon himself among the number not of the Apostles but of their Auditors But whereas it is certain and evident that the Epistle was written before the Destruction of the Temple yea the beginning of those Wars that ended therein or the death of James whilest sundry of the Apostles were yet alive it cannot be that the Penman of it should really place himself amongst the generation that succeeded them so that the Words must of necessity admit of another Interpretation as shall be manifested in its proper place for whereas both this and other things of the same nature must be considered and spoken unto in the places where they occurr I shall not here anticipate what of necessity must be insisted on in its due season especially considering of how small importance the Objections taken from them are And this is the summ of what hath as yet by any been objected unto our assignation of this Epistle unto St. Paul by the consideration whereof the Reader will be directed into the Judgement he is to make on the Arguments and Testimonies that we shall produce in the Confirmation of our Assertion and these we now proceed unto under the several Heads proposed in the entrance of our Discourse § 21 Amongst the Arguments usually insisted on to prove
this Epistle to have been written by St. Paul the Testimony given unto it by St. Peter deserves Consideration in the first place and is indeed of it self sufficient to determine the Enquiry about it His Words to this purpose Epist. 2. Chap. 3. v. 15 16. are And account that the Long-suffering of our Lord is Salvation even as our beloved Brother Paul also according unto the Wisdom given unto him hath written unto you as also in all his Epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction To clear this Testimony some few things must be observed in it and concerning it As 1. That St. Peter wrote this Second Epistle unto the same Persons that is the same Churches and People to whom he wrote his First This to omit other Evidences of it himself testifies Chap. 3.1 This Second Epistle Beloved I now write unto you it was not only absolutely his Second Epistle but the Second which he wrote to the same Persons handling in both the same general Argument as himself in the next words affirms 2. That his First Epistle was written unto the Jews or Hebrews in the Asian Dispersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the Elect Strangers of the Dispersion of Pontus Galatia Cappadocia Asia and Bithynia Chap. 1.1 that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. James styles the same Persons Chap. 1.1 the twelve Tribes or Hebrews of the twelve Tribes of Israel in their Dispersion These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those whom the Jews of Jerusalem called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 7.35 the Dispersion or those of their Nation that were dispersed among the Gentiles Those especially they intend in the Greek Empire These they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion or scattering of Israel when they were sifted amongst all Nations like the sifting of a Sieve Amos 9.9 Psal. 147.2 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX according to the Phrase in their dayes render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersions or those scattered abroad of Israel as Isaiah calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 27. v. 13. So that there is no question but that these were they whom St. Peter calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pontus Galatia c. As St. James extending his Salutation to the same people in all places the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Twelve Tribes Besides many things insisted on by St. Peter in these Epistles were peculiar to the Hebrews who also were his especial Care See 1 Epist. Chap. 1.10 11 12. Chap. 2.9 21. Chap. 3.5.6 Chap. 4.7 17. Eph. 2.19 20 21. Chap. 2.1 11 c. Chap. 3.10 11 12 13 14. and many other particular places of the same nature may be observed in them To summ up our Evidence in this particular Peter being in an especial manner the Apostle of the Circumcision or Hebrews Gal. 2.7 having by his first Sermon converted many of these strangers of Cappadocia Pontus and Asia Acts 2.9 10 41. ascribing that Title unto them to whom he wrote which was the usual and proper Appellation of them in all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1.1 John 7.35 treating with them for the most part about things peculiar to them in a special manner and that with Arguments and from Principles peculiarly known unto them as the places above quoted will manifest there remains no ground of Question but it was those Hebrews unto whom he wrote Nor are the Exceptions that are made to this Evidence of any such importance as once to deserve a remembrance by them who design not a protracting of their Discourses by insisting on things unnecessary Now it is plain in this Testimony asserted That St. Paul wrote a peculiar Epistle unto § 22 them unto whom St. Peter wrote his that is to the Hebrews he hath written unto you as also in all his Epistles that is in all his other Epistles Besides his other Epistles to other Churches and Persons he hath also written one unto you So that if St. Peters Testimony may be received St. Paul undoubtedly wrote an Epistle unto the Hebrews But this may be say some another Epistle and not this we treat on particularly that to the Galatians which treateth about Judaical Customs and Worship But this Epistle mentioned by St. Peter was written particularly unto the Hebrews in distinction from the Gentiles This to the Galatians is written peculiarly to the Gentiles in opposition to the Jewes so that a more unhappy instance could not possibly have been fixed upon Besides he treats not in it of the things here mentioned by St. Peter which are indeed the main Subject of the Epistle to the Hebrews But say others Paul indeed might write an Epistle to the Hebrews which may be lost and this that we have might be written by some other But whence this Answer should proceed but from a resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Light and Conviction I know not May we give place to such rash and presumptuous Conjectures we shall quickly have nothing left entire or stable For why may not another as well say it is true Moses wrote Five Books but they are lost and these that we have under his Name were written by another It is not surely one jot less intolerable for any one without ground proof or Testimony to affirm that the Church hath lost an Epistle written to the Hebrews by St. Paul and taken up one in the room thereof written by no man knoweth whom This is not to deal with that Holy Reverence in the things of God which becomes us St. Peter declares that St. Paul in that Epistle which he wrote unto the Hebrews had § 23 declared the Long-suffering of God whereof he had minded them to be salvation We must see what was this Long-suffering of God how it was Salvation and how Paul had manifested it so to be The Long-sufferance Patience or Forbearance of God is either absolute toward man in general or special in reference unto some sort of Men or some kind of Sins or Provocations that are amongst them The first of these is not that which is here intended Nor was there any reason why St. Peter should direct the Jews to the Epistles of St. Paul in particular to learn the Long-suffering of God in General which is so plentifully revealed in the whole Scripture both of the Old and New Testament and only occasionly at any time mentioned by St. Paul There was therefore an Especial Long-suffering of God which at that time he exercised towards the Jews waiting for the Conversion and the gathering of his Elect unto him before that total and final destruction which they had deserved should come upon that Church and State This he compares to the Long-suffering of God
by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels of God of the Reason whereof afterwards The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship him all ye his Angels differing from the Apostle both in form of Speech and Words Hence some not understanding whence this Testimony was cited by the Apostle have inserted his words into the Greek Bible Deut. 32. v. 43. where there is no colour for their introduction nor any thing in the Original to answer unto them whereas the Psalmist expresly treateth of the same subject with the Apostle to the reason of which insertion into the Greek Version we shall speak afterwards Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who maketh his Angels Spirits and his Ministers a flame of fire From Psal. 104. v. 4. The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of flame Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fiery flame much variety with little or no difference as it often falls out amongst good Translators rendring peculiar Hebraisms such as this is The Apostles expression is his own not borrowed from the LXX Ver. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3 Thy Throne O God for ever and ever The Verb substantive is left out by the Apostle in Answer unto the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostrophe requires A Scepter of Vprightness is the Scepter of thy Kingdom thou hast loved Righteousness and thou hast hated Iniquity wherefore God thy God hath anointed thee with the Oyle of gladness above thy fellows The words exactly answer the Original and they are the same in the Translation of the LXX and whence that coincidence was we shall afterwards enquire Aquila somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from likeness of sound in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God he expresseth the Apostrophe which is evident in the Context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceptrum a Scepter properly as we shall see afterwards on Gen. 49. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast hated ungodliness impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oyle of Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word of the same signification with that used by the Apostle From Psal. 45.6 7. Ver. 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou O Lord in the beginning hast founded the Earth and the Heavens are the Works of thine hands they shall perish but thou remainest and they shall wax old as doth a garment And as a Vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail From Psalm 102. v. 26 27 28. And these words of the Apostle are now exactly in the Greek Bibles Some little difference there is in them from the Hebrew the Reason whereof we shall afterwards give an account of Symmachus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so did the Copies of the LXX of old the Word being yet retained in some of them and reckoned by all amongst the various Readings of that Translation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord inserted by the Apostle is also undoubtedly taken from hence into the Greek Bibles For as the inserting of it was necessary unto the Apostle to denote the Person treated of so it is not in the Original nor will the context of the Psalm admit of it so that it could no otherwise come in that place but from this of the Apostle Nor is it probable that the LXX would translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt roll up and immediately render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be changed but here also the words have been borrowed from the Apostle whose design was not exactly to translate but faithfully to apply the sense of the place unto his own purpose Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sit thou at my Right hand untill I place thine enemies the footstool of thy feet From Psalm 110.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at my right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number of the reason of which Change and Manner of Expression we shall treat in its proper place And here there remains nothing of difference in any Old Translation CHAP. II. CHap. 2. v. 6 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 4 What is man that thou art mindful of him or the Son of man that thou visitest him thou hast made him less for a little while than the Angels thou hast crowned him with glory and honour and hast set him over the works of thy hands Thou hast subjected all things under his feet From Psalm 8. v. 5 6 7 8. The words of the Apostle are the same with those in the present Copy of the LXX Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the ambiguous signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which great stirs have been raised whereof in their proper place Chrysâ—stome on this Text mentions some different Translations of the words of the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Book reads what is he according to man that thou remembrest him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is mortal man Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another instead of thou visitest him that thou wilt visit him Agâ—in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of less or a little while than Angels Another a little less than God and Another lâ—ss than God And he adds the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So different was their pronuntiation of the Hebrew from that in use amongst us Again he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt crown him with Glory and Honour and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou madest him to have power From all which variety it is most evident that there were various Readings of this Context in the antient Copies of the LXX for no footsteps of them appear in the remains of Aquila Theodotion or Symmachus and that therefore the Common Reading which is now fixed in the Great Bible was translated thither from this place of the Apostle Chap. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare thy name unto my Brethren in the middest of the Congregation I will sing praise unto thee From Psal. 22. v. 23. The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him From Psal. 18.3 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will hope in him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly rendered by the the Apostle I will trust in him The LXX have these words of the Apostle Isai. 8.17 where the words of the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
In the Volume of thy determination Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Roll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Section LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was willing to do thy will O my God Ver. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any draw back my soul shall have no pleasure in him From Habak 2. v. 4. The words of the Prophet are transposed and the beginning of the last clause much altered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold it is lifted up his soul is not right in him but the sense and intendment of the Holy Ghost is preserved as shall be manifested CHAP. XII § 12 VEr 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the LXX Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this place of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son despise not thou chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth From Prov. 3. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a Father the Son whom he delighteth in The sense is retained but the words not exactly repeated Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reject not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither vex thy self CHAP. XIII § 13 VEr 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee neither will I forsake thee From Joshuah 1. v. 5. The LXX in different words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee neither will I despise thee The Apostles words exactly express the Original Ver. 6. Is from Psalm 118. v. 6. without any difficulty attending it § 14 And these are all the places that are cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Apostle in this Epistle out of the Old Testament Very many others there are which he either alludes unto or expounds that are not of our present consideration Neither are these here proposed to be unfolded as to the sense of them or as to the removal of the difficulties that the Application of them by him is attended withall This is the proper work of the Exposition of the Epistle intended All at present aimed at is to present them in one view with their Agreement and Differences from the Original and Translations that we may the better judge of his manner of proceeding in the citing of them and what Rule he observed therein And what in general may be concluded from that prospect we have taken of them I shall offer in the ensuing Observations First It is evident that they are exceedingly mistaken who affirm that the Apostle cites § 15 all his Testimonies out of the Translation of the LXX as we intimated that it is by some pleaded in the close of the preceding Discourse The words he useth in very few of them agree exactly with that Greek Version of the Old Testament which is now extant though apparently since the writing of this Epistle it hath grown in its Verball conformity unto the Allegations as reported in the New And in most of them he varieth from it either in the use of his own Liberty or in a more exact rendring of the Original Text. This the first prospect of the places and words compared will evince Should he have had any respect unto that Translation it were impossible to give any tolerable account whence he should so much differ from it almost in every quotation as is plain that he doth It is also undeniably manifest from this view of his words that the Apostle did not § 16 scrupulously confine himself unto the precise words either of the Original or any Translation whatever if any other Translation or Targum were then extant besides that of the LXX Observing and expressing the sense of the Testimonies which he thought meet to produce and make use of he used great Liberty as did other holy Writers of the New Testament according to the guidance of the Holy Ghost by whose inspiration he wrote in expressing them by words of his own And who shall blame him for so doing Who should bind him to the Rules of Quotations which sometimes Necessity sometimes Curiosity sometimes the Cavils of other men impose upon us in our Writings Herein the Apostle used that Liberty which the Holy Ghost gave unto him without the least prejudice unto Truth or the Faith of the Church Whereas any of thâ—se Testimonies or any part of any one of them may appear at § 17 first view to be applyed by him unsuitably unto their Original importance and intention we shall manifest not only the contrary to be true against those who have made such Exceptions but also that he makes use of those which were most proper and cogent with respect unto them with whom he had to do For the Apostle in this Epistle as shall be fully evidenced disputes upon the acknowledged Principles and Concessions of the Hebrews It was then incumbent on him to make use of such Testimonies as were granted in their Church to belong unto the ends and purposes for which by him they were produced And that these are such shall be evinced from their own antient Writings and Traditions The Principal difficulty about these Citations lyes in those wherein the words of the § 18 Apostle are the same with those now extant in the Greek Bibles both evidently departing from the Original Three places of this kind are principally vexed by Expositors and Criticks The first in that of Psalm 40. v. 7. where the words of the Psalmist in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my ears hast thou bored or digged are rendred by the Apostle according to the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a Body hast thou prepared me That the Apostle doth rightly interpret the meaning of the Holy Ghost in the Psalm and in his Paraphrase apply the words unto that very end for which they were intended shall be cleared afterwards The present difficulty concerns the Coincidence of his words with those of the LXX where apparently they answer not the Original The next is that of the Prophet Jer. 31.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I was an husband unto them or I was a Lord unto them or ruled over them as the Vulgar Latin renders the words The Apostle with the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I regarded them not or despised them The third is that from Habak 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold it is listed up his soul is not right in him which words the Apostle with the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any draw back my soul shall have no pleasure in him Concerning these and some other places many confidently affirm that the Apostle § 19 waved the Original and reported the words from the Translation of the LXX Capellus with some others proceed
seven Treatises containing seventy one Chapters The fourth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nezikim about loss and dammage and is divided into eight Massicktot whereof the first is divided into three parts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first middle and last port or entrance containing in them thirty Chapters whereunto forty four are added in the following parts The fifth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kodoshim of Sanctifications and is divided into eleven Books containing ninety Chapters The sixth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teharoth of Purifications in twelve Books and one hundred twenty six Chapters Unto this Mishnae of R. Juda they annex the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tosiphot or additions of § 10 Rabbi Chaiah his Scholar expounding many passages in his Masters works to them a more full explanation of the same doctrine of the Mishnae which they call Baracetot is subjoyned being the Collection of some Antitalmudicall Masters About three hundred years after the Destruction of the Temple R. Johanan composed the Hierusalem Talmud consisting in Expositions Comments and Disputes upon the whole Mishnae excepting the last part about Purifications An hundred years or thereabouts after that Rabbi Ase composed the Babylonian Talmud or Gemara thirty two years they say he spent in this work yet leaving it unfinished seventy one years after it was compleated by his Disciples And the whole work of both these Talmuds may be referred unto five heads For first they expound the Text of the Mishnae 2. Decide Questions of right and fact 3. Report the Disputations Traditions and Constitutions of the Doctors that lived between them and the Writing of the Mishnae 4. Give Allegorical monstrous Expositions of the Scripture which they call Midrashoth and 5. Report Stories of the like nature § 11 This at length is their Orall Law grown into and in the learning and practising of these things consists the whole Religion and Worship of the Jews there being not the most absurd saying of any of their Doctors in those huge heaps of folly and vanity that they do not equall unto nay that they are not ready to preferr before the Written Word that perfect and only Guide of their Church whilest God was pleased with it In the dust of this confusion here they dwell loving this darkness more than light because their deeds are evil Having for many generations entertained a prejudicate imagination that these traditional Figments amongst which their crafty Masters have inserted many filthy and blasphemous Fables against our Lord Christ and his Gospel are of Divine Authority and having utterly lost the spiritual sense of the written Word they are by it sealed up in blindness and obdurateness and shall be so untill the vail be taken away when the appointed time of their deliverance shall come A brief discovery of the falseness of this fancy of their Orall Law which is the foundation of all that huge building of Lyes and Vanities that their Talmuds are composed of shall put an end to this Discourse § 12 1. The very Story of the giving of the Law at Mount Sinai sufficiently discovers the folly of this imagination This Orall Law the Jews are ready on all occasions to prefer before that which is written and do openly profess that without it the other is of no use unto them I desire then to know whence it is that all the circumstances of the giving and teaching of the less necessary are so exactly recorded but not one word is spoken of this Orall Law either of Gods revealing of it to Moses or of Moses teaching of it to Joshua or any others Strange that so much should be recorded of every circumstance of the less principal lifeless Law and not one word of either substance or circumstance of that which is if these men may be believed the very life and soul of the other Maimonides in Jad Chazaka tells us there is mention made of it in Exod. 24.12 I will give ye saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law and Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the Written Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Orall when the next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have written that thou mayest teach them the Written Law being on several accounts expressed by both those terms and no other How know they that any such Law was given to Moses as they pretend What Testimony Witness or Record of it was had or made at the time of its giving or in many generations for two thousand years afterwards § 13 2. Did their Fore-fathers at any time before the Captivity transgress this Orall Law or did they not If they say they did not but kept it and observed it diligently we may easily see of what importance it is that the most strict Obsâ—evation of it would not preserve them from all manner of wickedness and what an hedge it is to the Written Law when notwithstanding the obedience yielded unto it that was utterly despised and neglected if they shall say that Law also was broken by them I desire to know whence it comes to pass that whereas God by his Prophets doth reprove them for all their other sins and in particular for contempt of his Written Law the Statutes Ordinances and Institutions of it he no where once mentioneth this their greater guilt of despising the Orall Law but there is as universall a silence concerning its transgression as there is of its giving and institution Can we have any greater evidence of its being fictitious than this that whereas it is pretended that it is the main Rule of their Obedience to God God did never reprove them for the transgression of it though whilest he owned them as his Church and People he suffered none of their sins to pass by unreproved especially not any of that importance which this is by them pretended to be of 3. Moses was commanded to write the whole Law that he received from God and did so accordingly Exod. 24.3 4. Chap. 34.28 Deut. 31.9 24. Where was this Orall Law which they say was not to be written when Moses was commanded to write the whole Law that he had received of God and did accordingly This New Law was not then coyned being indeed nothing but the product of their Apostacy from the Law which was written 4. The sole ground and foundation of this Orall Law lyes in the imperfection of the Written Law This is that which they plead for the necessity of it The written Law extends not to all necessary cases that occurr in Religion many things are redundant many wanting in it and hereof they gather great heaps of Instances so that they will grant that if the Written Law had been perfect there had been no need of this Traditional one But whom in this matter shall we believe a few ignorant Jews or God himself bearing witness that his
and Speech for that occasion is blasphemously to make God the sole-Author of that Temptation which he so much abhorred Lastly Considering the Punishment denounced against mankind of Death Temporall and Eternall that which is threatned unto the Serpent bears no proportion unto it if it concern only the Serpent its self And what Rule of Justice will admit that the Accessory should be punished with greater Sufferings than the Principal Neither doth this Punishment as to the Principal part of it the bruising of the Head befall all Serpents yea but few of them in comparison doubtless not one of a Million whereas all mankind none excepted were liable unto the Penalty denounced against them Were no more men intended herein than are bitten on the heel by Serpents the matter were otherwise but death is passed upon all in as much as all have sinned Satan then it was who was the Principal in this Seduction the Author of all Apostasie from God who using the Serpent its instrument involved that also so far in the Curse as to render it of all Creatures the most abhorred of mankind § 27 Against this Seducer it is denounced that his Head should be bruised The Head of Satan is his Craft and Power From these issued all that Evil whereinto mankind was fallen In the bruising therefore of his Head the defeat of his Counsel the destruction of his Work and the Deliverance of Mankind is contained as our Apostle most excellently declares Heb. 2. Death must be removed and Righteousness brought in and acceptance with God procured or the Head of Satan is not bruised This therefore is openly and plainly a promise of the Deliverance enquired after Moreover There is a Declaration made how this Victory shall be obtained and this Deliverance wrought and that is by the Seed of the Woman This seed is twice repeated in the words once expresly and her seed and Secondly it is included in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it And as by seed in the first place the Posterity of the Woman some to be born of her race partakers of humane nature may be intended as the subjects of the Enmity mentioned so in the latter some single person some one of her Posterity or seed that should obtain the Victory is expresly denoted For as all her seed in common do never go about this work the greatest part of them continuing in a willing Subjection unto Satan so if all of them should combine to attempt it they would never be able to accomplish it as we have before proved at large Some one therefore to come of Her with whom God would be present in an especiall and extraordinary manner is here expresly promised And this is the Messiah God having in infinite Wisdom and Grace provided this way of Relief and given § 28 this intimation of it That Revelation became the Foundation and Center of all the Religion that ensued in the world For as those who received it by Faith and adhered unto it continued in the Worship of the true God expressing their Faith in the Sacrifices that he had appointed typically to represent and exemplifie before their eyes the work its self which by the promised seed was to be accomplished so also all that false Worship which the generality of mankind apostatized into was laid in a general perswasion that there was a way for the Recovery of the favour of God but what that was they knew not and therefore wandered in wofull uncertainties Some suppose that our great Mother Eve in those words Genes 4. ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed an Apprehension that she had bore him who was Man-God the Man the Lord the Promised Seed And they do not only contend for this meaning of the words but also reproach them who are otherwise minded as may be seen in the Writings of Hunnius and Helvicus against Calvin Junius Paraeus and Piscator That she together with Adam believed the Promise had the consolation and served God in the Faith of it I no way doubt But that she had an Apprehension that the Promised Seed should be so soon exhibited and knew that he should be the Lord or Jehovah and yet knew not that he was to be born of a Virgin and not after the ordinary way of mankind I see no cogent Reason to evince Nor do the words mentioned necessarily prove any such apprehension in her The whole weight of that supposition lyes on the Construction of the words from the interposition of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—enoting as they say after Verbs active alwayes an Accusative Case But instances may be given to the contrary whence our Translation reads the words I have gotten a man from the Lord without the least intimation of any other sense in the Original And Drusius is bold to affirm that it is want of solid skill in the Sacred Tongue that was the cause of that conception Besides if she had such thoughts she was manifoldly mistaken and to what end that mistake of hers should be here expressed I know not And yet notwithstanding all this I will not deny but that the expression is unusuall and extraordinary if the sense of our Translation be intended and not that by some contended for I have gotten or obtained the Man the Lord. And this it is possible caused Jonathan Ben Vzziel to give us that gloss on the words in his Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam knew his Wife Eve who desired the Angel and she conceived and bare Cain and said I have obtained the man or a man the Angel of the Lord. That is him who was promised afterwards under the name of the Angel of the Lord or the Angel of the Covenant which the Jews may do well to consider But we have farther Expositions of this first Promise and farther Confirmations of § 29 this Grace in the Scripture its self For in Process of time it was renewed unto Abraham and the Accomplishment of it confined unto his Family For his gratuitous Call from Superstition and Idolatry with the Separation of him and his Posterity from all the Families of the Earth was subservient only unto the fulfilling of the Promise before treated of The first mention of it we have Gen. 12. v. 1 2 3. Now the Lord had said unto Abraham Get thee out of thy Countrey and from thy Kindred and from thy Fathers House unto a Land that I will shew thee And I will make of thee a great Nation and I will bless thee and make thy Name great and thou shalt be a blessing And I will bless them that bless thee and curse him that curseth thee and in thee shall all the Families of the Earth be blessed And this is again expressed Chap. 18. v. 18. All the Nations of the Earth shall be blessed in him And Chap. 22.18 And in thy seed shall all the Nations of the Earth be blessed And when he doubted of the accomplishment of this
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
Psalm 75. they ascribe this place unto the Messiah and reckon his Horn as the tenth horn of strength granted unto Israel R. Levi Ben Gershom understands by the King in the first place He shall give strength unto his King Saul and by Messiah in the close of the words David who was to be annointed by Samuel the Son of Hanna whose words these are Kimchi applies the words to the Mâ—ssiah whom as he sayes she intended by the Spirit of Prophesie or spoke of from Tradition And indeed the words seem directly to intend him For by him alone doth the Lord judge the Ends of the Earth and he was the Annointed whose Power he would signally exalt And I mention this place only as an instance of the Faith of the Church of old who in all their mercies still had a regard unto the Great Promise of the Messiah which was the Fountain of them all And therefore Hanna here closeth her Prophetical Eulogie with her acknowledgement thereof and faith therein § 15 2 Sam. 23. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Ruleth in man just Ruler in or of the fear of the Lord Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said he would appoint unto me a King which is the Messiah who shall arise and Rule in the fear of the Lord. And it refers thâ—s whole last Prophesie of David or his last words that he spake by the inspiration of the Holy Ghost unto the dayes of the Messiah whence it gives this Preface unto them These are the words of the Prophesie of David which he prophâ—sied concerning the End of the world or for the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the dayes of Consolation that were to come Rab. Isaiah and Rashi interpret the words of David himself and Kimchi also but he mentions the application of it unto the Messiah who was to come of David whom God would raise up unto him which he approveth of Christian Expositors who follow the Jews interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of Israel spake to me by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake concerning me that is by Samuel who annointed me to be King Some he spake unto me by Nathan Our Translators keep to the Letter he spake unto me And that alone answers unto the words of the Verse foregoing The Spirit of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in me or to me so are the Revelations of God expressed See Zech. 4. v. 1 4. and it expresseth the Communication of the mind of God unto the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not his speaking by him unto others And from these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord spake in me do the Jews take occasion to cast the writings of David amongst those which they assign unto that kind of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books written by inspiration of the Holy Ghost The other words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word was in my tongue manifest that it is David himself that is spoken unto and not of in the third Verse and therefore it is some other who is Prophesied of by him namely the Messiah And this the words whereby he is described do also manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling in man that is saith Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over Israel who is called man as it is said and ye the flock of my pasture are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are man Ezek. 34.1 But where the word Adam is used with this praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it no where signifies Israel but is expresly used in a contradistinction from them as Jerem. 32.20 which hast set Signs and Wonders in the Land of Aegypt even unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Israel and in Adam that is as we render it amongst other men that are not Israel So that if any especial sort of men are intended in this Expression it is not Israel but other men And indeed this word is commonly used to denote mankind in general as Gen. 6. v. 3. Chap. 9. v. 6. Exod. 8.18 Chap. 9.10 Chap. 13.2 and universally where ever it is used it signifies either all mankind or humane nature So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is the Ruler over all mankind which is the Messiah alone Unless we shall inteâ—pret this Expression by that of Psal. 68. v. 19. Thou hast ascended on high thou hast lead captivity captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepisti dona in homine and thou hast received gifts in man that is in the humane nature exalted whereof the Psalmist treats in that place For whereas the Apostle Ephâ—s 4. v. 8. renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave gifts unto men it is manifest that he expresseth the End and Effect of that which is spoken in the Psalm for the Lord Christ received gifts in his own humane nature that he might give and bestow them on others as Peter declareth Acts 2. v. 33. The remainder also of the words contain a description of the Messiah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and Righteous One Acts 3.14 And He alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that rules in the things that concern the fear and Worship of God Isa. 11. v. 2 3. So that this place doth indeed belong unto the faith of the Antient Church concerning the Messiah 1 Kings 4. v. 33. In stead of those words concerning Solomon He spake of Trees § 16 from the Cedar Tree that is in Lebanon unto the Hyssop that springeth out of the Wall The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be Prophecied of the Kings of the house of David in this world the duration of time and state of things under the Old Testament and of the Messiah in the world to câ—me so they call the dayes of the Messiah I know of none who have considered what occasion the Targumists could take from the words of the Text to mention this matter in this place I will not say that he doth not intend the Book of Canticles wherein under an Allegory of Trees Herbs and Spices Solomon Prophesieth of and sets forth the Grace and Love of Christ towards his Church and wherein many things are by the latter Targumist applied unto the Messiah also as we shall see There is mention likewise made of the Messiah in the Targum by an addition unto § 17 the Text Ruth 3. v. 15. It was said in the Prophesie that six Righteous Persons should come of Ruth David and Daniel with his Companions and the King Mâ—ssiah The general End of the writing of this Book of Ruth was to declare the Providence of God about the Genealogie of the Messiah And this seems to have been kept in Tradition amongst them And for this Cause doth Matthew expresly mention her name in his Rehearsal of the Genealogie of Christ Mâ—t.
1. v. 5. For it being a Tradition amongst the Jews that this was the end of the writing of her Story whereon they add that consideration unto the Text in their Targum it was remembred by the Evangelist in a compliance therewithall The place of Job wherein he expresseth his faith in him and expectation of Redemption § 18 by him hath been already explicated and vindicated so that we shall not need here to insist upon it again The Psalms next occur In David the Light and Faith of the Church began to be greatly inlarged The Renovation of the Promise unto him the confirmation of it by an Oath the Confinement of the Promised Seed unto his Posterity the establishment of his Throne and Kingdom as a Type of the Dominion and Rule of the Messiah with the especial Revelations made unto him as one that signally longed for his coming and rejoyced in the prospect which he had of it in the Spirit of Prophesie did greatly further the Faith and Knowledge of the whole Church Hence forward therefore the mention of him is multiplied so that it would be impossible to insist on all the particular instances of it I shall therefore only call over some of the most eminent with an especial respect unto the concurrence of the Perswasion and Expectation of the Jews Psal. 2. v. 2. The Rulers take counsell together against the Lord and against his Annointed § 19 His Messiah as the Word should be left uninterpreted Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against his Messiah The Talmudists in several places acknowledge this Psalm to be a Prophesie of the Messiah and apply sundry Passages thereof unto him And those words Thou art my Son this day have I begotten thee are not amiss expounded by them in Tract Succah cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will this day reveal unto men that thou art my Son for so are they applyed by our Apostle dealing with the Jews Acts 13. v. 33. Heb. 1. v. 5. namely unto his Resurrection from the Dead whereby he was declared to be the Son of God with Power Rom. 1. v. 4. All the principal Expositors amongst them as Rashi Kimchi Aben Ezra Bartenora or Rab. Obodia acknowledge that their antient Doctors and Masters expounded this Psalm concerning the Messiah Themselves some of them apply it unto David and say it was composed by some of the singers concerning him when he was annointed King which the Philistins hearing of prepared to war against him 2 Sam. 5.17 This is the conceit of Rashi who therein is followed by sundry Christian Expositors with no advantage to the Faith And I presume they observed not the Reaso◠he gives for his Exposition Our Masters saith he of blessed memory interpret this Psalm of the King Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the words sound and to answer the Hereticks it is meet or right to expound it of David Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we may answer the Hereticks or Christians are left out in the Venice and Basil Editions of his Comments but were in the old Copies of them And this is the plain Reason why they would apply this Psalm to David of whom not one Verse of it can be truly and rightly expounded as shall be manifested elsewhere And it is a wise answer which they give in Midrash Tehillim unto that Testimony of v. 7. where Gods calls the Messiah his Son to prove him to be the natural Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence we may have an Answer for the Hereticks who say that the holy blessed God hath a Son But do thou answer he sayes not thou art a Son to me but thou art my Son As though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my Son did not more directly express the Filiation of the Person spoken of than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatically expressive of a natural Relation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Son than a Son to me See Gen. 27.21 And in this Psalm we have a good part of the Creed of the Antient Church concerning the Messiah as may be learned from the Exposition of it § 20 Psal. 18. v. 32. Targum Because of the Miracles and Redemption which thou shalt work for thy Messiah I mention this place only that it may appear that the Jews had a Tradition amongst them that David in this Psalm bare the person of the Messiah and was considered as his Type And hence our Apostle applies those words v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him unto the Lord Jesus Christ Heb. 2. v. 13. See also Psalm 20. v. 7. § 21 Psal. 21. v. 1. The King shall joy in thy strength O Lord. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messiah shall rejoyce v. 7. For the King trusteth in the Lord. Targum Messiah the King And in Midrash Tehillim those words of v. 3. Thou settest a Crown of pure Gold on his head are also applyed unto him There is no mention of him in the Targum on Psalm 22. nor in the Midrash but we shall afterwards prove at large that whole Psalm to belong unto him and to have been so acknowledged by some of their antient Masters against the Oppositions and Cavils of their latter Seducers § 22 Psal. 45. The Targum hath given an especial Title unto this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of Praise for the Elders Assessors of the Sanhedrim of Moses intimating that something eminent is contained in it And those words v. 2. Thou art fairer than the children of men are rendered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Beauty O King Messiah is more excellent than that of the Sons of Men And Grace in the next words is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Prophecy not amiss And those words v. 7. Thy Throne O God is for ever and ever are retained with little alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seat of thy Glory O God remaineth for ever and ever applying it unto the Messiah which illustrious Testimony given unto his Deity shall be vindicated in our Exposition of the words as cited by our Apostle Heb. 8. Kimchi expounds this Psalm of the Messiah Aben Ezra sayes it is spoken of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning Messiah his Son who is likewise called David as David my Servant shall be their Prince for ever Ezek. 37. v. 25. § 23 Psalm 68. 69. are illustrious Prophecies of the Messiah though the Jews take little notice of them and that because they treat of two things which they will not acknowledge concerning him The former expresseth him to be God v. 17 18. and the other his sufferings from God and men v. 26. both which they deny and oppose But in Shemoth Rabba Sect. 35. they say of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 32. The Princes that shall come out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations
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
be for Joy and Honour And this Prophesie also is by the most learned of the Rabbins applied unto the Messiah Kimchi interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch by that of Jerem. 23. v. 5. I will raise up unto David a Righteous Branch a King shall reign and prosper Aben Ezra enclines unto them who would have Hezekiah to be intended a Christian Expositor refers the words to Ezra and Nehemiah upon the return from the Captivity on what grounds he doth not declare Abarbinel having as is his manner alwayes repeated the various Expositions and Opinions of others adds at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others expound the words of the Messiah our Righteousness let him be speedily revealed But they may also do well to consider that the Person here promised to be the Beauty and Glory of the Church by whom the Remnant of Israel which are written in the Book of Life shall be saved is the BRANCH of the Lord and the Fruit of the Earth which better expresseth his two Natures in one Person than that he should be for a while a barren Branch and afterwards bear fruit in the destruction of Gog and Magog which is their gloss on the words The illustrious Prophesies concerning the name of the Messiah Immanuel and his being born of a Virgin Chap. 7. 8. must be handled apart afterwards and vindicated from the exceptions of the Jews and are therefore here omitted Isaiah 9. v. 6. And his Name shall be called Wonderfull Counsellor the mighty God § 30 the everlasting Father the Prince of Peace Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Name is called of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micah 5. v. 2. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as in the next words from everlasting from the dayes of Eternity For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be frequently used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the face or sight as the words of the Targumist are here vulgarly translated as in the Translation in the Polyglott Bibles a facie admirabilis Consilii Deus which is blamed by Cartwright in his Mellificium for not putting Deus in the Genitive Case as well as admirabilis which indeed were rational if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were necessarily a facie but it is also used absolutely with reference unto time and so there is no need that the following words should be regulated thereby So is it twice used as Prov. 8. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before his works that were wrought that is from Eternity And v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before the World And in that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes used as Isaiah 23. v. 7. Psalm 78. v. 2. Isa. 46. v. 10. And thus the words will yield a better sense than a facie admirabilis Consilii Deus or that which they are cast into by Seb. Munster mirificantis consilium Deo fortissimo qui manet in secula For there is no need a we have seen that the words should be cast into the Genitive Case by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And although the Targumist rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle Counsellor by the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsell yet this hinders not but that it may express one of his Names Wonderfull Counsell God or mirificans consilium Deus or the God of Wonderfull counsell One from some of the Jews takes another way to pervert these words Consiliarius Deus fortis imo saith he Consultator Dei fortis i. Qui in omnibus negotiis consilia a Deo poscet per Prophetas scilicet whereby this clear and honourable Testimony given unto the Deity of our Lord Jesus Christ is weakned and impaired Again the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Passive Sense which obviates the principal exception of the Modern Jews who interpret it Actively that it may be referred to God the Wonderfull Counsellor who shall call him the Prince of Peace But as this is contrary to the Targum so also to the use of the word in like cases For this Declaration of the Name of the Child promised answers the Proclamation made of the Name of God Exod. 34. v. 6. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered by Ours and proclaimed or and there was proclaimed the name following sounded in his ears Where the Vulgar Latin translating the word Actively and applying it unto Moses Stetit Moses cum eo invocans nomen Domini quo transcunte coram eo ait Dominator Domine Deus Moses stood with him calling on the Name of the Lord who passing by he said O mighty Ruler Lord God both corrupts the proper sense of the words and gives us that which is directly untrue For not Moses but God himself gave out and proclaimed that Name as it is said expresly that he would do Chap. 33. v. 19. and as Moses himself afterwards pleaded that he had done Numb 14. v. 17 18. But this by the way to obviate the Judaical Sophism mentioned that would make all the names in the Text unless it be the Prince of Peace to precede the Verb and that to be actively understood § 31 It follows in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are variously rendered some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before so expressing them by Deus Fortis or Fortissimus the mighty God Others as the Translation in the Biblia Regia and Londin refer to the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it by Vir the man vir permanens in aeternum the man abiding for ever but it doth not seem that this sense will hold for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie a man the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used but only for Fortis or Fortissimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Original is applyed to God and men but here it seems to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to signifie as by us translated the mighty God which the Targumist endeavoured also to express and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanens in secula abideing for ever he rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity significantly enough Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned by some with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered Messia Pacis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace but this connexion of the words those that follow will not well bear wherefore they place the name Messiah absolutely and render the following words whose Peace shall be multiplyed unto us in his Dayes § 32 And this Testimony of their Targum the present Jews are much to be pressed withal and there are not many from which they feel their entanglements more urgent upon them And it would at the same time move compassion at their blindness and
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
of Hosts in and with the Messiah who is the Crown of Glory and Diadem of Beauty in his Kingly Office and Rule unto the Remnant of his People that shall be saved by him Isa. 42. v. 1. Behold my servant whom I uphold my Elect. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 42 Behold my servant the Messiah How much better than the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applying the words to the whole People of Israel whereas they are expresly referred to the Lord Christ Mat. 12. v. 17 18. And Kimchi on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold my servant that is Messiah the King And Abarbinel confutes both R. Saadias and Aben Ezra with sharpness who were otherwise minded How much better than he of late who interprets these words of Isaiah himself unto whom not one letter of the Prophesie can receive any tolerable accommodation It is the Messiah then by their own confession who is intended in this Prophesie who is described not on horse-back in his harness as a great Warriour such as they expect him but one filled with the Spirit of the Lord endowed with meekness suffering opposition and persecution bringing forth righteousness and truth unto the Gentiles who shall wait for his Law and receive it when it is rejected by the Jews as the event hath manifested Isa. 43. v. 10. My servant whom I have chosen Targum My servant Messiah in whom I rest Isa. 52.13 Behold my servant shall prosper Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold § 43 my servant the Messiah shall prosper In these words begins that Prophesie which takes up the remainder of this Chapter and that whole Chapter that follows in the tenth Verse whereof there is mention made again of the Messiah And this is an evidence to me that the Jews however bold and desperate in corrupting the sense of the Scripture to countenance their infidelity yet have not dared to intermeddle with the letter its self no not in the Targums which are not so sacred with them as the Text. For whereas the application of this Prophesie unto the Messiah is perfectly destructive to their whole present Perswasion and Religion with all the hopes they have in this world or for another yet they never durst attempt the corrupting of the Targum where it is done so plainly which yet for many Generations they had in their own power scarce any notice being taken of it by any Christians in the world But concerning this place we must deal with them afterwards at large § 44 Jerem. 23. v. 5. And I will raise unto David a Righteous Branch Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will raise up unto David Messiah the Righteous This is he who in the next Verse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness The Jews generally agree that it is the Messiah who is here intended and whereas a late Christian Expositor would have Zerubbabel to be designed in these words Abarbinel himself gives many reasons why it cannot be applyed unto any one under the Second Temple For saith he during that space no one reigned as King of the house of David nor did Judah and Israel dwell then in safety and security they being continually oppressed first by the Persians then by the Graecians and lastly by the Romans So He and truly and I see no Reason why one should pervert the Promises concerning the Messiah when they cannot tolerably accommodate them unto any other For the Preservation of the name of this Righteous Branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness we may bless God for the Original For the Old Translations are either mistaken or corrupt or perverted in this place The Vulgar Latin is the best of them which reads Dominus justus noster our Righteous Lord which yet corrupts the sense and gives us an expression that may be assigned unto any Righteous King The LXX far worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the name that the Lord shall call him Josedec A corrupt word formed out of the two Hebrew words in the Original signifying nothing but perverted as it were on purpose to despoil the Messias of his glorious name the evidence of his eternal Deity Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord justifie us He seems as one observes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pihel but yet this also obscures the Text. The Chaldee according unto its usual manner when any thing occurs which its Author understood not gives us a gloss of its own sufficiently perverting the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let righteousness come forth to us from before the Lord in his dayes Let them consider this instance which is but one of many that may be given who are ready to despise the Original Text to prefer Translations before it and to cherish suspicions of its being corrupted by the Jews or of their arbitrary inventions of its Points or Vowells whereby the sense of the words is fixed and limited Can there be any clearer acquitment of them in this matter than this certain Observation that every place almost which bears Testimony unto any thing concerning the Messiah which is denyed by them is far more clear in the Original than in any old Translation what ever And hereof we have an eminent instance in this place where this name denoting undeniably the Divine Nature of the Messiah is preserved entire only on the Original and that as it is pointed as some fancy by some Jewish Masarites who lived they know not where nor when And those amongst our selves who are ready to give countenance unto such Opinions or to admire the promoters of them may do well to consider what reflection they cast thereby on that Translation which is of use among us by the Command of Authority than which there is no one extant in the world that is more Religiously observant of the Hebrew Text and that as pointed in their Bibles nor hath it any regard unto any or all Translations where they differ from the Original as may be seen with especial respect unto that of the LXX the stream that feeds most of the rest in above a thousand places But this by the way One of late hath applyed this name unto the People of Israel and interprets the words Deus nobis bene fecit God hath done well unto us But we have had too much of such bold and groundless conjectures about the fundamentalls of our Faith and Worship The Jews seek to evade this Testimony by instances of the Applications of this name to other things as the Altar built by Moses the Ark and the City of Jerusalem But it is one thing to have the name of God called on a place or thing to bring the occasion of it unto remembrance another to say that this is the name of such a Person Jehovah our Righteousness And whereas the Holy Ghost sayes expresly that this is his name the Jews must give us leave
to call him so and to believe him so which is all we contend for Of the same importance with this Prophesie is that of Ezek. 37. v. 24. Jerem. 30.21 Their Nobles shall be of themselves and their Governour shall proceed from § 45 the middest of them Targum Their King shall be annointed from amongst them and their Messiah shall be revealed unto them And upon his account it is that God enters into a new Covenant with his People v. 22. Jerem. 33. v. 13 15. For those words Flocks shall pass again under the hand of him that telleth them the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the People shall be yet gathered by the Messiah and a Prophesie of him it is no doubt as the fifteenth Verse makes it evident where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up unto David who also is promised in the sixth Verse as the Abundance or Crown of Truth and Peace yet one of late hath wrested this place also to Zerubbabel Hos. 3.5 Seek the Lord their God and David their King Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 46 and shall obey the Messiah the Son of David their King The Rabbins are divided about this place some of them acknowledging the Messiah to be intended others referring the Prophesie unto the Temple or House of the Sanctuary built by the Son of David But the words themselves with the denotation of the time for the accomplishment of this Prophesie in the end of the Verse will allow of no application unto any other and plainly discovers his mistake who would wrest this Text also to Zerubbabel Hos. 14.8 Targum They shall sit under the shaddow of Messiah See Cant. 2.3 Micah 4. v. 8. And thou Tower of the flock c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 47 And thou Messiah of Israel who art hid because of the sins of the Congregation of Zion to thee the Kingdom shall come This gloss I confess draws upon the Lees of Talmudical Rabbinism for they fancy that their Messiah was long since born even at the appointed time but is kept hid they know not where because of the sins of Israel Micah 5. v. 2. But thou Bethlehem Ephrata though thou be little among the thousands § 48 of Judah yet out of thee shall he come forth unto me the Ruler over Israel whose goings forth have been from of old from everlasting Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall the Messiah come forth before me to exercise Rule over Israel This Prophesie was famous among the Jews of old as designing the place where the Mâ—ssiah was to be born which alone is done here and its signal accomplishment is recorded Matth. 2.1 5 6. Luke 2.6 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended And yet this consent of all the Jews Antient and Modern with the application of it unto the true Messiah in the Gospel manifesting the Catholick consent of both Churches Judaical and Christian about the sense of this place hinder not one from interpreting this place of Zerubbabel whose goings forth as he supposeth are said to be of old from everlasting because he came of the antient Kingly House of David whereas not one word of the Prophesie ever had any tolerable appearance of accomplishment in him For neither was he born at Bethlehem nor was he the Ruler over the Israel of God much less had he the least share or interest in those eternal Goings forth which are expressed in the close of the Verse The words are an express description of the Person of the Messiah who though he was to be born in the fulness of time at Bethlehem yet the existence of his Divine Nature was from of old from Everlasting And the Jews know not how to evade this Testimony Rashi adds in the interpretation of the words only that of Psalm 72. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendered his name shall be continued as long as the Sun not reaching the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before the Sun was an expression of Eternity As Prov. 8. v. 23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah Bethlehem saith Kimchi that is David who was born there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a long time between David and the Messiah But this Gloss is forced and hath nothing in the words to give countenance unto it It is the Messiah that is said to be born at Bethlehem and not David as shall afterwards be evinced And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes some Acts or actings of him that is spoken of and not his Relation unto another not spoken of at all Neither do those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote a long time but directly that which is before all times See Prov. 8.22 He yet proceeds to answer them who say the Messiah is God from this place because of this description of him And first rejects the Lord Christ from being here intended as supposing an Objection to be made with reference unto him though he express it not for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is an answer unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ruled not over Israel but they ruled over him Where it is evident that some sentence written by him is left out of the Copies Printed among Christians But poor blind blasphemous wretch this boast hath cost him and his associates in infidelity full dear It is true their Progenitors did unto him what ever the Counsel of God had determined But notwithstanding all their rage he was exalted by the right hand of God and made a Prince and a Saviour having ruled ever since over the whole Israel of God by his Word and Spirit and over them his stubborn Enemies with a Rod of Iron He adds that it is false that these words are applicable unto the Eternity of God for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was before the dayes of everlasting as though in the same sense God were not expresly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here see Habbak 1.11 and to be from everlasting And this place is well expounded by Prov. 8. v. 21 22 23. as some of the Rabbins acknowledge so that we have in it an eminent Testimony given unto the Person of the Messiah as well as unto the place of his Nativity Of which we shall treat afterwards § 49 Zech. 3.8 For behold I will bring forth my servant the Branch Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I bring forth my servant the Messiah who shall be revealed This Revelation of the Messiah relates unto their apprehension of his being born long since but to lye hid because of their sins as was before intimated And in like manner is he three times more mentioned by
the Targumist in this Prophesie Chap. 4. v. 7. Chap. 6. v. 12. Chap. 10. v. 4. In all which places he is certainly designed by the Holy Ghost There are also many of them who acknowledge him to be intended Chap. 9. v. 9. Chap. 11. v. 12 13. Chap. 12. v. 10. where he is not mentioned in the Targum I have not insisted on these Places as though they were all the Testimonies that to the same purpose might be taken out of the Prophets seeing they are a very small portion of the Praedictions concerning the Person Grace and Kingdom of the Messiah and not all those which are most eminent in that kind but because they are such as wherein we have either the consent of all the Jews with us in their application from whence some advantage may be taken for their conviction or we have the suffrage of the more antient and authentick Masters to reprove the Perversness of the Modern Rabbins withall § 50 And this is He whom we enquire after One who was promised from the Foundation of the world to relieve mankind from under that state of Sin and Misery whereinto they were cast by their Apostasy from God This is he who from the first Promise of him or intimation of Relief by him was the Hope Desire Comfort and Expectation of all that aimed at Reconciliation and Peace with God Upon whom all their Religion Faith and Worship was founded and in whom it centered He for whose sake or for the bringing of whom into the world Abraham and the Hebrews his Posterity were separated to be a peculiar people distinct from all the Nations of the Earth In the faith of whom the whole Church in and from the Dayes of Adam that of the Jews in especial celebrated its Mystical Worship endured Persecution and Martyrdom waiting and praying continually for his Appearance He whom all the Prophets taught Preached Promised and raised up the Hearts of Believers unto a desire and expectation of describing before hand his sufferings with the Glory that was to ensue He of whose coming a Catholick Tradition was spread over the world which the old Serpent with all his subtility was never able to obliterate Exercitatio X. Ends of the Promises and Prophesies concerning the Messiah Other wayes of his Revelation Of his Oblation by Sacrifices Of his Divine Person by Visions What meant in the Targums by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God The Expression first used Gen. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what or who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apprehensions of the Antient Jews about the Word of God Of the Philosophers Application of the Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son by John Expressions of Philo. Among the Mahumetans Christ called the Word of God Intention of the Targumists vindicated How the Voice walked Aben Ezra refuted and R. Jona The appearance of the second Person unto our first Parents Gen. 18.1 2 3. Gods appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suddenness of it Who appeared The occasion of it Reflection of Aben Ezra on some Christian Expositors retorted A Trinity of Persons not proved from this place Distinct Persons proved No created Angel representing the Person of God called Jehovah Chap. 19.24 from the Lord. Exceptions of Aben Ezra and Jarchi removed Appearance of the second Person Gen. 32.24 26 27 28 29 30. Occasion of this Vision The Person in appearance a man in Office an Angel in nature God Gen. 48.16 Hos. 12.3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Who it was that appeared Exod. 3.2 3 4 5 6 14. God that appeared Exod. 19.20 21 22. Who gave the Law Not a created Angel The Ministery of Angels how used therein Exod. 23.20 21 22 23. Chap. 33.2 3 4 13 14. Different Angels promised The Angel of Gods presence who Josh. 5.13 14 15. Captain of the Lords hâ—st described Sense of the Antient Church concerning thâ—se Appearances Of the Jews Opinion of Nachmanides Tanchuma Talmud Fiction of the Angell rejected by Moses accepted by Joshua Sense of it Metatron Whâ— Derivation of the Name WEE have seen how plentifully God instructed the Church of old by his § 1 Prophets in the knowledge of the Person Office and work of the Messiah And this He did partly that nothing might be wanting unto the Faith and Consolation of Believers in a suitableness and proportion unto that condition of Light and Grace wherein it was his good pleasure to keep them before his actual coming and partly that his Righteous Judgements in the rejection and ruine of those who obstinately refused him might from the means of their conviction be justified and rendered glorious Neither were these Promises and Predictions alone the means whereby God would manifest and reveal him unto their faith There are two things concerning the Messiah which are the Pillars and Foundation of the Church The One is his Divine Nature and the other his Work of Mediation in the Attâ—nement for sin which he was to make by his suffering or the Sacrifice of himself For the Declaration of these unto them who according unto the Promise looked for his coming there were two especial wayes or means graciously designed of God The latter of these wayes was that Worship which he instituted and the various Sacrifices which he appointed to be observed in the Church as Types and Representations of that one Perfect Oblation which he was to offer in the Fulness of time The unfolding and particular application of this way of Instruction is the principal design and scope of the Apostle in his Epistle unto the Hebrews Whereas therefore that must be at large insisted on in our Exposition of that Epistle I shall not anticipate what is to be spoken concerning it in these previous Discourses which are all intended in a subserviency thereunto The other way which concerns his Divine Person was by those Visions and Appearances of the Son of God as the Head of the Church which were granted unto the Fathers under the Old Testament And these as they are directly suited unto our Purpose in our enquiry after the Proâ—nostiâ—â—s of the Advent of the Messiah so are they eminently usefull for the conviction of the Jews For in them we shall manifest that a Revelation was made of a diâ—tinct Pâ—rson in the Deity who in a peculiar manner did mannage all the concernments of the Church after the entrance of sin And herein also according unto our proposed Method we shall enquire what Light concerning this Truth hath been received by any of the Jewish Masters as also manifest what confusions they are driven unto when they seek to evade the Evidence that is in the Testimonies to this Purpose § 2 There is frequent mention in the Targumists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of the Lord. And it first occurs in them on the first appearance of a Divine Person after the Sin and Fall of Adam Gen. 3. v. 8. The words of the Original Text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 and they heard the voice of the Lord God walking in the Garden The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking may be as well referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God vocem Domini Dei ambulaâ—tem And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verbum prâ—lâ—tum the outward voice and sound thereof yet when applyed unto God it frequently denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Almighty Power whereby he effecteth what ever he pleaseth So Psal. 29. v. 3 4 5 6 7 8 9. those things are ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the Lord which elsewhere are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. v. 3. to the word of his Power which the Syriack renders by the Power of his Word intending the same thing Now all these mighty works of Creation or Providence which are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the Lord or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word of his Power or his powerfull Word are immediately wrought per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the essential Word of God John 1. v. 3. Col. 1. v. 16. which was with God in the Beginning or at the Creation of all things John 1. v. 1 2. as his eternal Wisdom Prov. 8. v. 22 23 24 25. and Power This expression therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God that is God the Essential Word of God the Person of the Son For here our first Parents heard this Word walking in the Garden before they heard the outward sound of any Voice or Words whatever For God spake not unto them untill after this v. 9. The Lord God called unto Adam and said untâ— him And this change of the appearance of God some of the Jews take notice of so the Author of Tseror Hammâ—r Sect. Bereshith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before they sinned they saw the Glory of the blessed God speaking with him but after their sin they only heard his voice walking God dealt now otherwise with them than he did before And the Chaldee Paraphrast observing that some especial presence of God is expressed in the words renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they heard the voice of the Word of the Lord God walking in the Garden So all the Targums and that of Hierusalem begins the next Verse accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Word of the Lord God called unto Adam And this expression they afterwards make use of in places innumerable and that in such a way as plainly to denote a distinct Person in the Deity That this also was their intendment in it is hence manifest because about the time of the writing of the first of those Targums which gave normam loquendi the Rule of speaking unto them that followed it was usuall amongst thâ—m to â—xpress their concâ—ptions of the Son of God by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Word of God the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Philo express their sense de Confusione Linguarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any be not yet worthy to be called the Son of God yet endevour thou to be conformed unto his first begotten Word the mâ—st antient Angel the Archangel with many names for he is called the Beginning the name of God the man according to the image of God the Sâ—er of Israel How suitably these things are spoken unto the Mysteries revealed in the Gospel shall elsewhere be declared Here I only observe how he calls that Angel which appeared unto the Fathers and that sometimes in humane shape the Word the FIRST BEGOTTEN WORD And he expresseth himself again to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if we are not yet meet to be called the Sons of God let us be so of his eternal image the most Sacred Word for that most antient Word is the image of God How these things answer the Discourses of our Apostle about Jesus Christ Col. 1. v. 15 16 17 18. Heb. 1. v. 3. is easily discerned And this conception of theirs was so far approved by the Holy Ghost as suitable unto the mind of God that John in the Beginning of his Gospel declaring the Eternal Deity of Christ doth it under this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God the Word that was with God and that was God John 1.1 For as he alludeth therein to the story of the first Creation wherein God is described as making all things by his word for he said of every thing let it be and it was made as the Psalmist expresseth it He spake and it was done he commanded and it stood faâ—t Psal. 33. v. 9. which he fully declares v. 6. By the Word of the Lord were the Heavens made and all the Host of them by the breath of his Mouth in answer whereunto he teacheth that all things were made by this Word of God whereof he speaks v. 3. which in the Chaldee is elsewhere also assigned unto this Word where mention is not made of it in the Original as Isa. 45. v. 12. and Chap. 48. v. 13. whence it is in like manner expressed by Peter 2 Ep. 3. v. 5. So he might have respect unto that ascription of the Work of the Redemption of the Church to this Word of the Lord which was admitted in the Church of the Jews That place amongst others is express to this purpose Hos. 1. v. 7. where the words of the Prophet I will save them by the Lord their God are rendered by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will save or redeem them by the Word of the Lord their God The Word the Redeemer And it is not unworthy consideration that as the Wisest and most contemplative of the Philosophers of old had many notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Word which was unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formative or creative Power of the Vniverse to which purpose many sayings have been observed and might be reported out of Plato with his followers Amelius Chalcidius Proclus Plotinus and others whose expressions are imitated by our own Writers as Justin Martyr Clemens Athenagoras Tatianus and many more so among the Mahumetans themselves this is the the name that in their Alcoran they give unto Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God So prevalent hath this notion of the Son of God been in the World And as those words Ezek. 1. v. 24. I heard the voice of their wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Voice of the Almightie are rendered by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Voice from the face of the Almighty which what it is shall be afterwards shewn so some Copies of the LXX read them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voice of the
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
Christians have taken these three Persons to have been the three Persons of the Trinity it were an easie thing to out-ballance their mistake with instances of his own and companions pernicious Curiosities and Errors It is true a Trinity of Persons in the Deity cannot be proved from this place seeing one of them is expresly called Jehovah and the other two in distinction from him are said to be Angels so and no more Chap. 19.1 But yet a distinction of Persons in the Deity although not the precise number of them is hence demonstrable For it is evident that he of the three that spake unto Abraham and to whom he made his supplication for the sparing of Sodom was Jehovah the Judge of all the world v. 22 25. And yet all the three were sent upon the work that one being the Prince and Head of the Embassie as he who is Jehovah is said to be sent by Jehovah Zech. 2. v. 8 9. Neither is there any ground for the late Exposition of this and the like places namely that a created Angel representing the Person of God doth both speak and act in his name and is called Jehovah an invention to evade the Appearances of the Son of God under the Old Testament contrary to the sense of all Antiquity nor is any reason or instance produced to make it good The Jews indeed say that they were three Angels because of the threefold work they were employed in for they say no more than one Angel is at any time sent about the same work So one of these was to renew the Promise unto Abraham another to deliver Lot and the third to destroy Sodom But besides that this is a rule of their own making and evidently false as may be seen Gen. 32. v. 1 2. 2 Kings 6. v. 17. so in the story its self it is manifest that they were all employed in the same work one as Lord and Prince the other two as his ministring servants And this is further cleared in that expression of Moses Chap. 19. v. 24. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord in Heaven Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the Lord or the face of the Lord. Aben Ezra answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is the Elegancy of the Tongue and the sense of it is from himself and this gloss some of our late Criticks embrace And there are instances collected by Solomon Jarchi to confirm this sense Namely the words of Lâ—mech Gen. 4. v. 23. Hear my voice ye Wives of Lamech not my Wives And of David 1 Kings 1. v. 33. Take with you the servants of your Lord not my servants And of Ahasuerus unto Mordecai Esther 4. v. 8. Write you for the Jews in the Kings name not in my name But the difference of these from the words under consideration is wide and evident In all these places the Persons are introduced speaking of themselves and describe themselves either by their Names or Offices suitably unto the occasion and subject spoken of But in this place it is Moses that speaketh of the Lord and had no occasion to repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not to intimate the distinct Persons unto whom that name denoting the nature and self-existence of God was proper one whereof then appeared on the Earth the other manifesting his glorious presence in Heaven Wherefore Rashi observing somewhat more in this expression contents not himself with his supposed Parallel Places but adds that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood and gives this as a Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord He and his House of Judgement are intended as if God had a Sanhedrim in Heaven a fancy which they have invented to avoid the expressions which testifie unto a Plurality of Persons in the Deity There is therefore in this place an Appearance of God in an humane shape and that of one distinct Person in the Godhead who now represented himself unto Abraham in the form and shape wherein he would dwell amongst men when of his seed he would be made flesh This was one signall means whereby Abraham saw his day and rejoyced which himself layes upon his Prae-existence unto his Incarnation and not upon the Promise of his coming John 8. v. 56 58. A Solemn Praeludium it was unto his taking of flesh a Revelation of his Divine Nature and Person and a pledge of his coming in humane nature to converse with men Gen. 32. v. 24. And Jacob was left alone and there wrestled a man with him untill § 8 the ascending of the morning v. 26. And he said let me go for the day ascendeth and he said I will not let thee go except thou bless me v. 27. And he said unto him what is thy name and he said Jacob. v. 28. And he said thy name shall be called no more Jacob but Israel for as a Prince hast thou Power with God and men and hast prevailed v. 29. And Jacob asked him and said Tell me I pray thee thy name and he said wherefore dost thou ask after my name and he blessed him there v. 30. And Jacob called the name of the place Peniel for I have seen God face to face and my life is preserved This Story is twice reflected upon in the Scripture afterwards Once by Jacob himself Gen. 48. v. 15 16. And he blessed Joseph and said God before whom my Fathers Abraham and Isaac did walk the God which fed me all my life long unto this day the Angel which redeemed me from all evil bless the Lads And once by the Prophet Hosea Chap. 12. v. 3 4. By his strength he had power with God yea he had power over the Angel and prevailed he wept and made supplication unto him he found him in Bethel and there he spake with us v. 5. Even the Lord God of Hosts the Lord is his memorial In the first place he is called a man there appeared a man v. 24. In the second Jacob calls him an Angel the Angel that redeemed me v. 16. And in the third he is expresly said to be God the Lord of Hosts v. 3 5. Jacob was now passing with his whole Family into the Land of Canaan to take § 9 seizure of it by vertue of the Promise on the behalf of his Posterity At the very entrance of it he is met by his greatest Adversary with whom he had a severe contest about the Promise and the Inheritance its self This was his Brother Esau who coming against him with a Power which he was no way able to withstand he feared that he would utterly destroy both his Person and his Posterity v. 11. In the Promise about which their contest was the blessed seed with the whole Church-state and Worship of the Old Testament was included so that it was the greatest Controversie and had the greatest weight depending on it of any that
not Moses but their Church under the Law refused that Angel of Gods Presence who was to conduct them that obey him into everlasting rest And the Church of Believers under Joshua which was a Type of the Church of the New Testament adhering unto him found rest unto their souls And this Angel of whom we have spoken was he whom the Talmudists call § 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron Ben Vzziel in his Targum on Gen. 5. ascribes this name unto Enoch He ascended saith he into Heaven by the Word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his name was called Metraton the great Scribe But this Opinion is rejected and confuted in the Talmud There they tell us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the world Or as Elias calls him in Tishbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Gods Presence The mention of this name is in Talm. Tract Saned cap. 4. where they plainly intimate that they intend an uncreated Angel thereby For they assign such things unto him as are incompetent unto any other And as Reuchlin informeth us from the Cabbalists they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron was the Master or Teacher of Moses himself He it is saith Elias who is the Angel alwayes appearing in the Presence of God of whom it is said my name is in him And the Talmudists add that he hath power to blot out the sins of Israel whence they call him the Chancellor of Heaven And Bechai a famous Master among them affirms that his Name signifies both a Lord a Messenger and a Keeper on Exod. 23. A Lord because he ruleth all A Messenger because he standeth alwayes before God to do his Will and a Keeper because he keepeth Israel The Etymologie I confess which he gives unto this Purpose of that name is weak and foolish Nor is that of Elias one jot better who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Tongue One sent But yet it is evident what is is intended by these obscure intimations which are the corrupted relicts of antient Traditions namely the increated Prince of Glory who being Lord of all appeared of old unto the Patriarchs as the Angel or Messenger of the Father And as for the word its self it is either a corrupt expression of the Latin Mediator such as are usual amongst them or a more Gematrical Fiction to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty there being a coincidence in their numericall signification of their Letters And this was another way whereby God instructed the Church of old in the Mysterie of the Person of the Messiah who was promised unto them Exercitatio XI Messiah promised of Old Faith of the antient Church of the Jews concerning him State of the Jews at his coming Expectations of it Exposed to the seducements of Impostors Faith of their Fore-fathers lost among them Sadducees expected a Messiah On what Grounds Consistency of their Principles True Messiah rejected by them General Reason thereof Story of Barcosba and Rabbi Akiba Miracles to be wrought by the Messiah State of the Jews after the dayes of Barcosba Faith of their Fore-fathers utterly renounced Opinion of Hillel denying any Messiah to come Occasion of it Their Judgement of him The things concerning the Messiah mysterious Seeming inconsistencies in the Prophesies and Descriptions of him Reconciled in the Gospel That rejected by the Jews Their imagination of two Messiah's Messiah Ben Joseph and Messiah Ben David Story of Messiah Ben Joseph Of Annillus Rise and occasion of the Fable concerning him Jews acqainted with the Revelation Their story of the building of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Death of Ben Joseph The Fable concerning him disproved The same with that of the Romanists concerning Anti-christ Of Messiah Ben David The faith and expectation of the Jews concerning him The Opinion of Maimonides Summ of the Judaicall Creed Ground and Reason of their present Vnbelief Ignorance of their miserable condition by Nature Ignorance of Acceptable Righteousness And of the Judgement of God concerning Sin Also of the Nature and End of the Law Corrupt Assertions Envy against the Gentiles Because of the Priviledges claimed by them And their Oppressions Judaical Faith concerning the Messiah The Folly of it Of the Promises of the Old Testament Threefold Interpretation of them § 1 WEE have proved the Promise of a Person to be born and annointed unto the Work of relieving mankind from sin and misery and to bring them back unto God And what kind of Person he was to be we have also shewed It remains that we consider what was the Faith of the Antient Church of the Jews concerning him as also what are and have been for many Generations the Apprehensions and Expectations of the same People about the same object of faith with the Occasions and Reasons of their present Infidelity and obstinacy § 2 For the faith of the Antient Church it hath been already sufficiently discoursed What God revealed that they believed They saw not indeed of old clearly and fully into the sense of the Promises as to the way and manner whereby God would work out and accomplish the Mercy and Grace which they lived and dyed in the Faith and hope of But this they knew that God would in his appointed time in and by the nature of man in one to be born of the seed of Abraham and house of David caused Attonement to be made for sin bring in Everlasting Righteousness and work out the Salvation of his Elect. This was abundantly revealed this they stedfastly believed and in the faith thereof obtained a good report or Testimony from God himself that they pleased him inherited the Promises and were made partakers of Life eternal and farther at present we need not enquire into their Light and Apprehensions seeing they must be considered in our Exposition of the Epistle it self which now way is making unto § 3 For the Jews as divested of the Priviledges of their Fore-fathers we may consider them with reference unto two Principal Seasons First From the time of the actual exhibition of the promised seed or the coming of the Messiah to the time of the composition of their Mishnae and Talmuds that ensued thereon Secondly from thence unto this present day and in both these seasons we may consider the prevailing Opinions amongst them concerning the promised Messiah his coming and the work that he hath to do That towards the close of Prophesie in the Church of old the hearts and Spirits of men were intently fixed on a desire and expectation of the coming of the Messiah the last of the Prophets clearly testifies Mal. 3. v. 1. The Lord whom ye are seeking the Angel of the Covenant whom you are desiring shall come suddenly As the time of his coming drew nigh this expectation was encreased and heightned so that they continually looked out after him as if he were to enter amongst them every moment No sooner
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
of twenty three in the greater Towns there were also in the lesser Towns appointed a Court of three Assâ—ssors who might Judge and determine in many cases about money debts and contracts but had nothing to do in transgressions that were capital In this Courts judging and determining according to the Law of Moses consisted the § 20 Rule and Polity of the Nation and it is evident that they were continued amongst them untill the coming of the Shilo For themselves constantly averr that the power of Judging capitalâ—y was taken from the Sanhedrim about forty years before the destruction of the second Temple though I suppose it will be found that their power was rather occasionally sometimes suspended by the Romans then absolutely taken away untill the finall destruction of the City Unto this Judah that we may return upon the grant and during the continuance § 21 of this Scepter and Law-writer it is promised that the Shiloh should come that is the Messiah and that unto him shall be the gathering of the people So was the Promise unto Abraham namely that in his seed all people or all Nations of the Earth should be blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shilo is a word used only in this place and it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalah to prosper or save So that the most probable denotation of the word is a prosperer a deliverer a Saviour as we shall afterwards more fully manifest The promise of the continuance of Scepter and Law-writer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill this Shilo should be come The Jews as was intimated before lay a double exception to the sense and interpretation § 22 which we give of the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill First That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for ever So that the meaning of the words is that the Scepter and Law-writer shall not depart from Judah for ever The reason whereof is given in the next words because the Shilo shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often causal But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sometimes signifie as much as for ever though mostly it doth but adhuâ— yet or as yet yet it doth not nor can so when it is joyned as here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which limits the duration intimated by the subject matter treated on and sense of the ensuing words that they have respect unto They except again that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is burthened with the accent Jethib which distinguisheth the sense and puts a stop upon it But this they can give no instance in the confirmation of especially when it hath Athnac immediately preceding it as in this place it hath Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scepter and Law-writer are long since actually departed from Judah and in their Judgement the Shilo not yet come which perfectly destroyes the verity of the prediction Having taken this brief view of the words we may draw our Argument from them § 23 which is this The Messiah according to this prediction must come while the Rule and Government of Judah was continued or before it was utterly removed or taken away but they are long since departed and taken away They have been so at least ever since the destruction of the Nation City and Temple by Titus And therefore the Messiah is long since come which was proposed unto confirmation To manifest the uncontrollable evidence of this Testimony and our Argument from it There is no more necessary but that we demonstrate First That by Scepter and Law-writer Rule and Government are intended Secondly That the promised Shilo is the Messiah Thirdly That all Rule and National Polity was utterly long since taken away from Judah even in the destruction of the City and Temple Now the Proof of the two former we shall take First From the Text and Context Secondly From the confession of the Antient Jews themselves The last being matter of fact must be evinced from Story and the state of things in the world from those dayes whereon there will be no rising up against this Testimony by any thing but that pertinacious obstinacy which the Jews are Judicially given up unto § 24 The first thing proposed namely that by Scepter and Law-giver Rule and Government are intended is evident not only from the words themselves which are plain and expressive but from the Context also neither was it ever denyed by any of the Jews untill they found themselves necessitated thereunto by their corrupt interest Amongst other things the dying Patriarch foretelling the erection of a Rule and Government amongst his posterity whereas it might have been expected that of course it should have been fixed in Reuben his first born according to the line of its descent from the foundation of the world he deprives him of it v. 4. Though he was in the ordinary course of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of his dignity and the excellency of his strength v. 3. Yet saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not excell not preserve that Excellency in thy posterity nor have the pre-eminence of Rule for the reason which he there expresseth In like manner he passeth by the next in order Simeon and Levi taking from them all expectation of that priviledge by foretelling that they should be divided in Jacob and scattered in Israel v. 7. Coming to Judah there he fixeth the seat of Rule v. 8. Judah thou art he whom thy Brethren shall praise alluding unto his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be exalted unto that Rule amongst them from the right whereunto the others fell by their transgression And this rule saith he shall consist as all prosperous Dominion doth in two things First In the regular obedience of those who de jure are subject unto it Thy Fathers Children shall bow down before thee thou shalt have the Authority among and over the rest of my posterity Secondly In the conquest of the enemies and adversaries of the Dominion it self Thy hand shall be in the neck of thine enemies as a Lions whelp thou art gone up from the prey whereunto the words insisted on are subjoyned The Scepter shall not depart that is the Scepter of Rule amongst thy Brethren and prevalency against thine enemies however it may be weakened or interrupted shall not utterly depart or be removed untill the Shilo come The Context is clear and perspicuous the Jews only as we shall see cavill at words and syllables the reason of the Scripture and the coherence of the Context they take no notice of § 25 Secondly The Targumists have with one consent given us the same account of the sense and importance of these words and some of them are acknowledged by the Jews in Shebet Jehuda to have been composed by Divine Inspiration or assistance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they express it in their Talmuds Thus Onkelos the best of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler Lord or Prince
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Evasions of Abarbinel Kimchi and Aben Ezra examined Their Opinion of the Glory promised to the second House Of the greatness of it Things wanting in it by their own confession The Glory of this House not in the dayes of the Hasmonaeans or Herodians Not in its continuance Circumstances proving the true Messiah to be the Glory Anomalous Construction of the Words removed Mal. 3.1 explained Confession of the antient Jews WEE shall now proceed to other Testimonies of the same evidence and importance § 1 with the foregoing The end of calling and separating the people of the Jews from the rest of the world the forming of them into a Nation and the setting up of a Political State and Rule amongst them being solely as we have declared to bring forth the promised Messiah by them and to shaddow out his Spiritual Kingdom It was necessary that he should come before their utter desolation and final rejection from that state and condition which also he did according to the promise and prediction before insisted on and explained The same was the end of their Ecclesiastical or Church-State with all the Religious Worship that was instituted therein Whilest that also therefore continued and was accepted of God in the place of his own appointment he was to be brought forth and to accomplish his work in the world This also in sundry places of the Old Testament is foretold one or two of the most eminent of them we shall consider and manifest from them that the true Messiah is long since come and exhibited unto the world according to the Promise given of old to that purpose The first we shall fix upon is that of Haggai Chap. 2. v. 3 4 6 7 8 9. whereunto we shall add Mal. 3.1 The words of the former place are Who is left among you that saw this house in her first Glory and how do you see it now Is it not in your eyes in comparison of it as nothing Thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come And I will fill this House with Glory saith the Lord of Hosts The Silver is mine and the Gold is mine saith the Lord of Hosts and the Glory of this latter House shall be greater then the former saith the Lord of Hosts And in this place will I give peace saith the Lord of Hosts Those of the latter are Behold I will send my Messenger and he shall prepare the way before me and the Lord whom I seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts Both to the same purpose The occasion of the former words must be enquired after from the story of § 2 those times in Ezra and the whole Discourse of the Prophet in that place The people returning from their Captivity with Zerubbabel in the dayes of Cyrus had laid the foundation of the Temple but having begun their work great opposition was made against it and great discouragements they met withall as it will fall out with all men that engage in the work of God in any Generation The Kings of Persia who first encouraged them unto this work and countenanced them in it Ezra 1.7 8 9. being possessed with false reports and slanders as is usual also in such cases at first began to withdraw their assistance as it should seem in the dayes of Cyrus himself Ezra 4.5 And at length expresly forbad their proceedings causing the whole work to cease by force and power v. 23. Besides this outward opposition they were moreover greatly discouraged by their own poverty and disability for the carrying on their designed work in any measure so as to answer the beauty and glory of their former House builded by Solomon Hence the Elders of the people who had seen the former House in its glory wept with a loud voice when they saw the foundations of this laid Ezra 4.12 13. As fore-seeing how much the splendor and beauty of their Worship would be ecclipsed and impaired for as the measures of the Fabrick it self assigned unto it by Cyrus Ezra 6.3 did no way answer Solomons Structure so for the Ornaments of it wherein its magnificence did principally consist they had no means or ability to make any provision of them Being therefore thus hindered and discouraged the work ceased wholly from the end of Cyrus Reign unto the second year of Darius Hystiages For there is no reason to suppose that this intercision of the work continued unto the Reign of Darius Nothus Between the first year of the whole Empire of Cyrus to the second of Darius Nothus there were no less then a hundred years as we shall afterwards declare Now it is evident in Ezra that Zerubbabel and Joshuah who began the work in the Reign of Cyrus were alive and carried it on in the dayes of Darius And it is scarcely credible that they who it may be were none of the youngest men when they first returned unto Jerusalem should live there an hundred years and then return unto the work again Outward force and Opposition then they were delivered from in the second year of Darius Hystiages But their discouragements from their poverty and disability still continued This the Prophet intimates v. 4. Who is there left among you who saw this House in its first glory and what do you now see it Is it not as nothing in your eyes There is no necessity of reading the words with a supposition As Scaliger contends if there were any amongst you who had seen For it is much more likely that some who had seen the former House of Solomon and wept at the laying of the foundation of this in the dayes of Cyrus should now see the carrying of it on in the second year of Darius Hystiages that is about ten or twelve years after then that those who began the work in the Reign of Cyrus should live to perfect it in the second year of Darius Nothus an hundred years after However it is evident that the old discouragement was still pressing upon them The former House was Glorious and Magnificent Famous and Renowned in the world and full of comfort unto them from the visible pledges of the presence of God that were therein To remove this discouragement and to support them under it the Lord by this Prophet makes them a Promise that whatever the streightness and poverty of the house were which they undertook to build however short it came of the glory of that of old yet from what he himself would do he would render that House far more glorious then the former namely by doing that in it for which both it and the former were instituted and erected Saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 and work he carries on to the beginning of the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and work it coheres in sense with the following Verse or this word if you do the work that I covenanted with you and so leaps over those words in the end of ver 4. and whereon the whole fifth verse doth evidently depend For I am with you saith the Lord of Hosts And these following words so my Spirit remaineth among you he interprets for a Promise depending upon the same condition If you do the word that I covenanted with you that is observe the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after they sinned and observed not the Law the Holy Ghost and Prophecy-ceased from amongst them in the dayes of Zachariah and Malachi And to the same purpose Abarbinel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glorious Presence Prophecy and the rest of the Holy thâ—ngs that were then wanting should return unto them if their wayes were right and good And in this fancy they all agree But this wresting of the Text is evident There is no condition intimated in the § 13 words but rather the contrary God promising to be with them as he was in the days of their coming out of the Land of Aegypt wherein the work that he wrought for them depended not on their Obedience but was a meer effect of his own faithfulness as he often declares And those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Spirit standing abiding or remaining in the midst of you among you is no Promise of any thing that was future but a declaration of the presence of God by his Spirit then amongst them to carry them through all difficulties and discouragements that they had met withall And this is evident from the Inference that is made thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear ye not For as the presence of God with them by his Spirit and power was their great encouragement so a Promise of any thing that was future was not suited unto that purpose And hence the Targum of Jonathan supposing the Spirit of Prophesie to be intended referreth the words to the Prophets that wâ—re then amongst them who instructed them in the Will of God But by the Spirit nothing is there intended but the efficacious working of the Providence of God in their Protection as it is explained Zech. 4.6 Not by Might nor by Power but by my Spirit saith the Lord of Hosts And the trajection of the words invented by Kimchi is a bold corruption of the Text and contrary to the whole design of the Prophets message to the people His business was to encourage them to go on with the building of the Temple To this end he bids them be strong and do their work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rabbi Levi Work on this building carry on this Fabrick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Jonathan fall to your labour and thereunto he adds the encouragement from the presence of God who was powerfully present with them by his Spirit as in the dayes that he brought them out of the Land of Aegypt § 14 This Evasion being of no use something more satisfactory must be enquired after something wherein the glory of the latter House must excell that of the former That they may not be utterly silent the Masters of the present Judaical Infidelity fix upon two things which they would perswade us this Glory might consist in First They say the Structure it self either as built by Zerubbabel or at least as restored by Herod was Higher as more capacious then that built by Solomon and the glory of it was encreased by the great riches of the Nations that were brought into it in the dayes of the Hasmonaeans and of Herod when that was accomplish'd which was here foretold that the riches of the Nation should come to that House So Kimchi I will shake this is an Allegorical Expression saith he of the great glory and good that God would bring to Israel in the dayes of the second Temple and when was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was in the dayes of the Hasmonaeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the time of Herod for which he refers us to the Book of Joseph Ben. Gorion the Plagiary of the time of Josephus And this also is repeated by Jarchi and Aâ—arbinel for the Glory of the House its self The same man tells us that his Masters of blessed Memory were divided some referring it unto the time of the standing of the second House of which afterwards Some to its greatness And for its greatness he informs us The second House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Structure of it was great as it is written in the words of our Rabbins of blessed memory and in the Book of Joseph Ben Gorion namely that there was no building in the whole world to be compared with that Structure which Herod built for beauty and excellency But there are not many of this opinion and those that pretend themselves so to be speak contrary to their own Science and conscience They know well enough that the latter Temple was in nothing to be compared unto the former And this Abarbinel acknowledgeth in the entrance of his Exposition of this Prophecy affirming that the people were troubled at the remembrance of the House built by Solomon which was great and high filled with multitudes of Vessels of pure Gold and pretious Stones whereas that which they were building was small according to the Command of the King of Persia and without treasure because of the poverty of the people and though this House was built higher by Herod yet it was not at all enlarged by him but erected precisely on the old foundation But not to enter at present into consideration of the measures of the former Structure Let the latter Temple be thought as wide and long as the former and some Cubits higher doth this presently give it a greater glory then the other a Glory so much greater as to be thus eminently promised and intimated to be brought in with the shaking of Heaven and Earth Sea and dry land Can any thing more fondly be imagined It were endless to reckon up the particular instances wherein it came short of the Glory of the first House Let but the heads of the Beauty and Magnificence thereof above recounted be run over and this will quickly appear In a word notwithstanding the imaginary greatness pretended it had not the hundredth part of the Glory of Solomons House which also these Masters on all occasions acknowledge for besides all the Golden Glorious Vessels and Ornaments of it Besides all the treasures disposed in it besides sundry of the most magnificent parts of the building it self they generally acknowledge that there were five things wanting in the last wherein the principal glory of the first House consisted These are diversly reckoned up by them but in general they all agree about them and they are given us by the Author of Aruch in the
Christ upon his coming into the Temple Though the words of the Promise are thus clear in themselves we may yet see § 21 what further light is contributed unto our interpretation from the Circumstances before observed as First the way of bringing in this Glory is there expressed by the Prophet from the mouth of the Lord I will shake the Heavens and the Earth the Sea and the dry Land and I will shake all Nations All the Jewish Expositors agree that these words are to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Metaphorically and figuratively Yet it cannot be denyed that a great concussion and shaking of the World and all the Nations of it is intended in them otherwise nothing is signified by them And this must be with reference unto that house and the Worship thereof and that in a tendency unto its glory Now I desire to know what work among the Nations in the whole World it is that was wrought with respect unto the Temple which is here intended The Nations indeed under Antiochus and almost ruined it under Crassus and robbed it under Pompey and prophaned it under Titus and destroyed it But what tended all this to its glory But refer these words unto the coming of the Messiah and all things contained in them were clearly fulâ—illed Take the words litterally and they suit the event At his Birth a New Star appeared in the Heavens Angels celebrated his Nativity Wise men came from the East to enquire after him Herod and all Jerusalem was shaken at the tidings of him and upon his undertaking of his work he wrought Miracles in Heaven and Earth Sea and dry Land upon the whole Creation of God Take them Metaphorically as they are rather to be understood for the mighty change which God would work in his Worship and the stirring up of the Nations of the world to receive him and his Doctrine and the event is yet more evident All Nations under Heaven were quickly shaken and moved by his coming Some were stirred up to enquire after him some to oppose him untill the world as to the greatest and the most noble parts of it was made subject unto him Evident it is that since the creation of all things never was there such an Alteration and Concussion in the world as that wherewith the Messiah and his Doctrine was brought into it and which is therefore so expressed by the Prophet Abarbinel affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian Doctors would argue and prove § 22 from hence that it is not thâ— Temple of the Jews but their own House of Worship that is intended in these words and that because there was no such confluence of the Nations unto the Jews either under the first or second Temple as is here promised But unto their Church and Faith all Nations were converted But he mistakes and confounds things as all of them constantly do in their Disputations against Christians We contend not that it is the Christian Church that is here intended by the House that Glory was to come unto Only we say that he to whom the Nations or Gentiles were to be gathered whom they were shaken and stirred up to receive did actually come unto the Temple at Jerusalem and thereby gave it a greater Glory then what ever the Temple of Solomon received This first Circumstance then clears our intention from this Text. § 23 The season wherein the promised glory was to be brought in is next noted in the Context It is expressed v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews generally refer these words unto the Rule or Kingdom of the Hasmonaeans under whom the people were to enjoy their liberty which is said to be a little season as continuing seventy or eighty years For it is said to be little because they had but a small Dominion in comparison of their former Kingdom and Empire But it is evident from the Context that the Prophet had no respect unto Rule or Dominion in these words For what ever is intended in this Expression it hath a direct and immediate influence into the bringing in of the desire of all Nations and the glory promised which the Rule of the Hasmonaeans reached not unto Our Apostle Heb. 12.24 renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more once or yet once more God had before done some work whereunto that which he promised now to do is compared Such a concussion of all things had been before and this as is evident from v. 5. was the work that he wrought at the giving of the Law and the erection of the Judaical Church State and Ordinances In answer hereunto he would bring in the everlasting Kingdom of the Messiah and the spiritual Worship to be celebrated therein the Old Church-State of the Jews in this shaking of all things being removed and taken away And this plainly is evinced from the comparison that God makes between the work here promised and that which he wrought when he covenanted with the people upon their coming up out of Aegypt Concerning the work which God will thus do once more it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while that is ere it be accomplished It is not the nature or quality of the work but the season or time wherein it shall be wrought that is denoted in these words In that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in the Scripture as we prove elsewhere As the same work Mal. 3.1 is promised to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly speedily It is then foretold that it should be but a little space of time before this work should be wrought And hence Abarbinel would prove that it cannot respect the coming of our Messiah which was about four hundred years after But this season is not called a little while absolutely but with respect unto the former duration of the people or Church of the Jews either from the calling of Abraham or the giving of the Law by Moses And this space of four hundred years is but a little in comparison thereof and is so termed to stir up Believers unto a continual expectation of it and desire after it It being now nearer unto them then unto their Fore-fathers who beheld the time of its performance a very great way off And this also serves for the conviction of the Jews for whereas their fore-fathers of old did confess and themselves at present cannot with any modesty deny but that the Messiah is here intended whom they suppose not yet to be come how can this space of time from the days of Haggai in any sense be called a little while seeing it far exceeds all the space of time that went before from the Call of Abraham which is the first Epocha of their priviledge and claim § 24 The last circumstance contributing light unto our interpretation of this place is taken from the event or the coming of the desire of
all Nations and the glory of the second House ensuing thereon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place I will give peace saith the Lord of Hosts From these words Abarbinel seeks to overthrow our Exposition by this place saith he is intended Jerusalem Well let that be granted what will thence ensue Why saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold from the day that the Messiah was born there was no Peace in Jerusalem but Wars Destruction and Desolation We say then that by Peace here must be understood either outward Temporal Worldly Peace or Spiritual Peace between God and man between Jews and Gentiles in their joint communion in the same Worship of God If they say the former was intended I desire to know when this promise was accomplished under the second Temple before dayes of the Hasmonaeans the whole people was in perfect bondage and slavery First To the Persians then to the Graecians and bondage is not especially peace in the Hebrew Dialect wherein that word denotes an affluence of all good things The Rule of the Hasmonaeans was wholly spent in bloody Wars and intestine Divisions Their power issued in the Dominion of the Romans and their Vassals the Herodians What signal peace they had in those dayes they may learn from their own Joseph Ben Gorion To say then that this was the peace intended is to say directly that that God promised what he never performed which is fit only for these men to do Besides though God promised to give this peace at Jerusalem that is amongst the Jews yet he promised not to give it only to Jerusalem unto the Jews but to all Nations also whom he would shake and stir up to bring in this Glory Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned I suppose they will not say they had any Moreover the peace promised was that which was to be brought in by the Messiah This Abarbinel grants and thence seeks to strengthen his Objection for saith he Then we shall have Peace Rule and Dominion according to the manifold Promises given us unto that purpose I answer those Promises are of two sorts Some express Spiritual things Allegorically by words literally signifying things outward And they are all of them fulfilled in and unto them that do believe Others of them that really intend outward Peace and Glory are made concerning them to be fulfilled not when the Messiah came to them but when they shall come to the Messiah At his Coming unto them they rejected him and he rejected them but when their blindness shall be taken away and they shall return unto the Lord all these Promises shall have a blessed accomplishment amongst them But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation distance and Enmity This then is the peace here promised This God gave at Jerusalem whilest the second Temple was standing For he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace And that he might reconcile both unto God in one body by the Cross having slain the Enmity thereby and â—ame and preached peace to them that were afar off and to them that were nigh Thus did God give peace at Jerusalem both to the Jews and Gentiles by him that was the desire of all Nations and so by this Circumstance of the Context also is our interpretation fully confirmed Although we have sufficiently confirm'd our Argument and vindicated it from § 25 the exceptions of the Jewish Masters yet because it is most certain that the constant faith of their Church of old was that the Messiah should come whilest that second Temple was standing which they have now Apostatized from and renounced countenancing themselves in their infidelity by the miserable evasions before mentioned I shall add yet farther strength unto it from a parallel Testimony and from their own confessions The parallel place intended is that of Malachi 3.1 Behold I send my Messenger and he shall prepare the way before me even the Angel or Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts the time future of his coming is by Haggai said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while and he i.e. Malachi answerably affirms that he shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly in the sense before declared he who by Haggai is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of all Nations with respect unto the Gentiles all desirable things being laid up in him is by Malachi called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the Jews the Lord whom ye seek whose coming they looked for so long and prayed for so earnestly And what Haggai expressed absolutely shall come afterwards intimating the respect his coming should have unto the Temple Malachi sets down fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come unto his Temple Further to clear what it is that in both these places is intended he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Covenant Gods Messenger who was to confirm and ratifie the New Covenant with them that is the Messiah The Targum of Jonathan expresseth it on Jer. 30.21 closing the Promise of the Covenant with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their King shall be annointed from among them and their Messiah shall be revealed from amongst the midst of them He who was the desire of all Nations the Lord whom the Jews sought the Messenger by whom the New Covenant was to be ratified that is the Lord the Messiah was to come and he did come unto that Temple § 26 And here the Jews are at an end of all shifts and evasions It cannot be avoided but the Messiah must be here intended Rashi would fain yet evade the Lord whom ye seek that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Judgement because they had said before Chap. 2.17 Where is the God of Judgement Vain man these words which he himself had but just before interpreted to be the Atheistical Expression of wicked men questioning the Judgement of God are now to serve his turn an earnest desire of seeking after the Lord which in these words is evidently set forth the Lord whom ye seek the Angel of the Covenant whom ye delight in for both these are the same as Aben Ezra acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord he is the Glory and the Angel of the Covenant the same things being intended under a double expression And it is evident whom he intends thereby by his interpreting the Messenger to be sent before him to be Messiah Ben Joseph whom they make the forerunner of Messiah Ben David Kimchi
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
extend not unto In brief they do not precisely assert that at the End of the Seven Weeks Messiah the Prince should be for although they are distinguished from the other for some certain Purpose not expressed as to the Determination of the time of the coming of the Mâ—ssiah they are to be joyned with the sixty two Weeks as is expresly affirmed in the following words Now not to prevent my self in what is more largely afterwards to be insisted on in the Exposition of the several passages of this Prophecy after a full consideration of what sundry learned men have offered for the solving of this Difficulty I shall here briefly propose my apprehensions concerning it which I hope the Candid and Judicious Reader will find to answer the Conduct of the Context and Design of the place First I fix it here as unquestionable that the whole space of Seventy Weeks doth § 7 precisely contain the time between the going forth of the Decree and the Vnction of the Most Holy with his Passion that ensued some few years of the last Week remaining not reckoned on to keep the Computation entire by weeks of years This is so expresly affirmed v. 24. that the Interpretation of all that ensues is to be regulated thereby And this as we shall afterwards prove so here we take it for granted as the Hypothesis on which the present difficulty is to be solved There is then a Distribution of these LXX Weeks into VII LXII and One upon the account of some remarkable events happening at the distinct expiration of those several parcels of the whole season v. 25. We have two portions of this time expressed namely VII Weeks and LXII Weeks and two Events attending them Messiah the Prince and the building of the Street and Wall From the going forth of the Decree to restore and to build Jerusalem unto Messiah the Prince shall be seven Weeks and threescore and two Weeks the Street shall be built again and the Wall in troublous times The two Events here mentioned did ensue the two distinct parcels of time limited but not in the Order which the words at first view seem to represent as is evident from the Context For as the Messiah did not come at the Expiration of the VII Weeks so the LXII Weeks were not expired before the building of the City nor is that mentioned as the Event designed by the whole space of LXIX Weeks but as that which should fall out in some interval of it for the Prophecy issues not in the Restauration but Desolation of the City The Angel therefore expresseth the distinct divisions of time and the principal distinct events of them but not the Order of their accomplishment For the natural Order of these things is that in VII Weeks the building of the City Wall and Street should be finished and in LXII Weeks after the Messiah should be cut off And this is evident from the Text for as the building of the City can no way be said to be after the LXII Weeks but in and after the seven which was the season wherein the Decree was executed so the cutting off the Messiah is expresly said in the next verse to be after those LXII Weeks which succeeded unto the VII Weeks wherein the Restauration of the City was finished And to suppose the Messiah in v. 25. not to be the same with the Messiah v. 26. and the Most Holy v. 24. is to confound the whole order of the Words and to leave no certain sense in them For the single remaining Weeks the use of it shall be afterwards declared This distinction therefore of the several portions of the whole time limited doth rather confirm our Application of this Prophecy then any way impeach the Truth or Evidence of it It is added Fourthly That the cutting off the Messiah here spoken of is expresly joyned § 8 with the destruction of the City in one Week to be accomplished the last seven years whereas Christ sufferred above thirty years before the destruction of the Materiall Jerusalem v. 26 27. Answer There appears no such thing in the Text. The destruction of the City and People is only mentioned as a consequent of the cutting off and rejection of the Messiah without any limitation of time wherein it should be performed and de facto it succeeded immediately in the causes of it and direct tendency thereunto § 9 In the last place he sayes Those Phrases v. 24. to finish the Transgression to make an end of sin to purge iniquity and to bring in everlasting Righteousness are manifest Characters of the time of the end as shall be shewed Answ. But why are not the other Ends expressed in the Prophecy namely to seal up Vision and Prophecy and to annoint the Most Holy here mentioned also Why is that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to purge iniquity whereas it rather signifies to make Attonement or Reconciliation for iniquity Is it not because it would be very difficult to make any tolerable application of these things unto the season which is called the time of the End In brief these things are so proper so peculiar unto the Lord Christ and the work of his Mediation that in their first direct and proper sense they cannot be ascribed unto any other things or Persons without some impiety And there is no reason why we should here wrest them from their native and genuine signification all which will be fully manifest in our ensuing Exposition of the words themselves § 10 I shall not here insist on those Reasons and Arguments whereby we prove the true and only Messiah to be intended in this Prophecy For as they are needless unto Christians who are universally satisfied with the truth hereof so we shall from the Context and other Evidences immediately confirm them against the Modern Jews and their Masters In the mean time wholly to remove this unexpected Objection out of our way I shall shew the invalidity of those pretences which the same Learned Author makes use of to countenance his Application of this whole Angelical Message unto the Christian Churches of these latter dayes which are these that follow § 11 First saith he Because the effects Characterizing the end of those years the consuming of transgression and the bringing in of everlasting righteousness are effects to be accomplished in the Christian Church at the fall of Antichrist Isa. 1.25 26 27 28. and 27.19 Apocal. 21.27 Answ. These are but some of the effects mentioned and one of them not rightly expressed there are others in the Prophecy as the Annointing of the most Holy and cutting off the Messiah that can with no colour of probability be applyed unto that season 2. However something analogous unto what is here spoken of as an effect and product of it may be wrought at another time in the conformity of the Church unto its Head yet properly and directly as here intended they are the immediate effects of the annointing death and
besides the confession of the Antient Jews consenting unto the Truth contended for we have for our confirmation therein the wofull perplexities of their later Masters in their attempts to evade the force of this Testimony For some Ages they have abhorred nothing more then that the true Messiah should be thought to be here intended For if that be once granted they know that it brings an instant ruine unto the pretences of their Infidelity and that not meerly upon the account of his coming which they have invented a sorry relief against but on that of his being poenally cut off which can no way be reconciled unto their presumptions and expectations But if he be not here intended it is incumbent on them to declare who is For the utmost extent of the time limited in the Prediction being long since expired the Prophecy hath certainly had accomplishment in some one or other and it is known or may be known who or otherwise the whole Angelical Message never was nor ever will be of any use to the Church of God But here our Masters are by no means agreed amongst themselves nor do they know what to answer unto this enquiry And if they do guess at any one it is not because they think it possible he should be designed but because they think it impossible for them to keep life in their cause and not to speak when the sword of truth lyes at the heart of it Some of them therefore affirm the Messiah spoken of to be Cyrus whom God calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Annointed Isa. 45. v. 1. But what the cutting off or death of Cyrus should make in this Prediction they know not Nor do they endeavour to shew that any thing here mentioned to fall out with the cutting off the Messiah hath the least Relation unto Cyrus or his death And if because Cyrus is once called the Annointed of the Lord he must be supposed to be intended in that place where no one word or circumstance is applicable unto him they may as well say that it is Saul the first King of Israel who is spoken of seeing he also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed of the Lord 1 Sam. 24. v. 6. as was Zedekiah also Lament 4. v. 20. But it must needs be altogether incredible unto any unless they are Jews who can believe what they please that serves their ends that because the Lord calleth Cyrus his Annointed in reference unto the especial work of destroying the Babylonian Empire in which sense the term of annointing namely for a designation unto any employment is obvious and familiar in the Old Testament should therefore be esteemed the promised Messiah of the people of God who is here evidently described But that which casts this fancy beneath all consideration is the time allotted to the cutting off of the Messiah Those amongst the Jews themselves who begin the Account of the Weeks from the most early date imaginable fix their Epocha in the giving of the Promise unto Jeremiah concerning their return from captivity which was in the dayes of Jehojakim Now from thence unto the Death of Cyrus no computation will allow above LXXX years which comes short somewhat above four hundred years of the season here allotted for the cutting off the Messiah And the same is the case with Joshua Zerubbabel and Nehemiah whom some of them would have to be designed For neither were any of them poenally cut off nor did they cause in any sense the Sacrifices to cease but endeavoured to continue them in a due manner nor did they live within some hundreds of years of the time determined nor was any thing besides here forefold wrought or accomplished in their days § 39 Abarbinel and after him Manasse Ben Israel with some others of them fix on Agrippa the last King of the Jews who as they say with his son Monabasius was cut off or slaine at Rome by Vespasian A learned man in his Apparatus ad Origines Ecclesiasticas mistakes this Agrippa for Herod Agrippa who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12. But he who dyed long before the destruction of the City is not intended by them but the younger Agrippa the Brother and Husband of Berenice Neither is there any colour of probability in this Fancy For neither was that Agrippa properly ever King of the Jews having only Galilee under his Jurisdiction nor was he ever annointed to be their King nor designed of God unto any work on the account whereof he might be called his Annointed nor was he of the posterity of Israel nor did by any thing deserve an illustrious mention in this Prophecy Besides in the last fatal War he was still of the Roman side and party nor was he cut off or slain by Vespasian but after the War lived at Rome in honour and dyed in peace Yea he did not only out-live Vespasian but Titus and Domitian his Sons also and continued unto the third year of Trajan as Justus the Tiberian assures us in his History whose words are reported by Photius in his Bibliotheca So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of Truth no colour of probability in this desperate figment Their last evasion is that by Messiah the Prince the Office of Magistracy and Priesthood § 40 and in them all annointed unto Authority are intended These they say were to be cut off in the destruction of the City And herein they have the consent of Africanus Clemens Alexandrinus and Eusebius among the Antients who are also followed by some later Writers But this evasion also is of the same nature with the former yea more vain then they if any thing may be allowed so to be The Angel twice mentioneth the Messiah in his message First His coming and annointing v. 25. and then his cutting off v. 26. If the same person or thing be not intended in both places the whole Discourse is aequivocal and unintelligible no circumstance being added to difference between them who are called by the same Name in the same place And to suppose that the Holy Ghost by one and the same Name within a few words continuing his speech of the same matter without any note of Difference or distinction should signifie things diverse from one another is to leave no place for the understanding of any thing that is spoken by him The Messiah therefore who was to come and be annointed and cut off is one and the same individual person Now it is expresly said that there shall be seven Weeks and sixty two Weeks that is four hundred eighty three years from the going forth of the Decree unto Messiah the Prince I desire therefore to know whether that space of time was passed before they had any such Magistrates or Priests as they pretend afterwards were cut off This is so far from Truth that before that time the Rule of the Hasmonaeans the last Supream Magistrates of their own Nation was put to an end This
what is the bare negation of a few interested blinded persons without Testimonies or evidence from any one circumstance of Times Persons or Actions to be laid in the ballance against the Catholick Tradition of all the world whether believing in Jesus or rejecting of him For they all alwayes consented in this that he lived and died at the time mentioned in the sacred stories And this was still one part of the charge managed against his followers in the very next Age after that they believed in a person whom they knew to live at such a season and in a mean condition Neither did the most malicious and fierce impugners of the Religion taught by him such as Celsus Porphyrie and Julian ever once attempt to attacque the Truth of the story as to his real existence and the time of it So that herein we have as concurrent a suffrage as the whole world in any case is able to afford The best of the Historians of the Nations who lived near those times give their § 5 Testimony unto what is recorded in our Gospel The words of one of them a person of unquestionable credit in things that he could attain the knowledge of and as it will appear by them far enough from any compliance with the followers of Jesus may suffice for an instance This is Cornelius Tacitus in the fifteenth of his Annals Abolendo saith he rumori he speaks of Nero and his firing of Rome subdidit reos quaesitissimis poenis affecit quos per flagitia invisos vulgus Christianos appellebat Author ejus nominis Christus qui Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat He expresly assignes the time of the death of Christ unto the reign of Tiberius and government of Pilate The same also is confirmed by the Jews own Historian Flavius Josephus in the fourth Chapter of the eighteenth Book of their Antiquities unto which season also he assigns the death of John the Baptist who was his contemporary according to the Evangelical Story Further We have that Testimony in this matter which though in its self it be of little § 6 or no moment yet as unto them with whom we have to do is cogent above all others and this is their own confession They acknowledge in the Talmud that he lived before the desolation of the second Temple for they tell us cap. Cheleck and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. that he was the Son of Pandira and Stada and that he lived in the dayes of the Maccabes Alexander Hircanus and Aristobulus under whom he was crucified I confess Galatinus Reuchlinus and of late the learned Schiklard with some others do contend that it is not Jesus Christ whom they intend in the wicked Story which they tell of that Jesus the Son of Pandira But the reasons they insist on are of no cogency to procure the assent of any one acquainted with their Writings no though the latter Jâ—ws themselves ashamed of the prodigious lyes of their fore-fathers and affraid to own their blasphemies for fear of provoking the Christians against them do faintly some of them deny him to be the person intended The names of their Parents say they agree not The Lord Jesus was the reputed Son of Joseph the true Son of Mary This Jesus of the Talmud was the Son of Pandira and Stada I shall not reply that Damascenus lib. 4. placeth a Panther and Barpanther on the Genealogie of Christ making the latter Grand-father to the blessed Virgin seeing it is evident that he borrowed that part of his Genealogie from some corrupt Traditions of the Jews The reason why the Talmudists concealed the true names of the Parents of Jesus are evident for by this means they more covered their malice in one respect and gave more blasphemous vent unto it in another They concealed it thus far that every one might not perfectly understand whom they intended unless he were a Disciple of their own And they gave it vâ—nt in the râ—flection they cast upon the Evangelical Story as though it had not given us the true names of the Parents of Jesus And moreover they gave themselves liberty by this means to coyn new lyes at their pleasure for they may say what they would of their Pandira and Stada though all the world knew it to be false as to Joseph and Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pandira is a feigned name insignificant and invented by them for this only purpose They sometimes write it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panthira so that Galatinus doth perfectly contradict himself in this matter for whereas lib. 1. cap. 7. he contends that by Jesus the Son of Pandira mentioned in the Talmud the Lord Jesus is not intended lib. 8. cap. 5. he asserts that Jesus the Son of Panthira in whose name James the Just healed the sick and wrought Miracles was the Lord Jesus as indeed it was he whom they intend also in that story about James But now Pandira and Panthira are the same and so also was he who they term his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stada is also a name framed to the same end and as the learned Buxtorfe supposeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that went aside declined or was an Adulteress And they feign her to have been a platter of Womens hair with other monstrous lyes at their pleasure but yet expresly in sundry places confess that her true name was Mary and as I suppose from the imputations mentioned do wilfully confound her with Mary Magdalen as Mahomet did with Miriam the Sister of Moses These stories must be searched for in the Talmud Printed at Venice for they are left out in that printed at Basil. The Exceptions is yet more impertinent that the things which are ascribed unto Jesus the Son of Pandira can by no means be accommodated unto Jesus Christ. As though the Talmudical Rabbins had ever accustomed themselves to speak one true word concerning him or as though they intended not him in all these blasphemous lyes wherewith they and their fore-fathers reproached him which is all one as if we should say that it was another and not the Lord Jesus whom they accused of Sedition blasphemies and seducing the people because indeed he was most remote from such things But yet also there were sundry things which they ascribe unto this Jesus the Son of Pandira and Stada which make very apparent who it was whom they intended for first they say that he learned Magick in Aegypt which upon his being carried thither in his infancy they ascribe unto him Again they say he was a Seducer of the people which we know was the accusation that they mannaged against the Lord Jesus Again They tell us a story concerning two men placed in a room near him to over-hear his seducing that so they might accuse him this they say was their course to intrap Seducers and thereof they give this
〈◊〉 〈◊〉 〈◊〉 〈◊〉 parva or little in the positive is rendered by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the superlative degree the Hebrews have no superlative degree in their Language and therefore do often express the importance of it by the positive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following as it doth in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little in the thousands of Judah that is the least of them if the word be adjectively to be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is rendered by the LXX is in the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes Rulers Leaders The Israelites in their political order were distributed into Tens Hundreds and Thousands not unlike the distribution in our own Countrey into Tythings Hundreds and Counties and each portion had its peculiar Captain Ruler or Leader According to this distribution when there was a considerable number of a thousand or more inhabiting together they made a peculiar kind of Town or City which had its special Chiliarch or Governour And these were called the Thousands of Israel or Judah or places that had such a proportion of people belonging to them and consequently such a special Ruler of their own which kind of Rulers in the Common-wealth were alone taken notice of Those others of Tens and Hundreds being under their Government So that Rulers and Thousands denote one and the same thing one with respect unto the people the other unto the Governours of them The only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the mode or manner of expression The proposition in the Prophet seems to be affirmative thou art little in the Evangelist it is expresly negative thou art not the least But First This difference concerneth not the Testimony as to that end for which it was produced what wayes soever the words be interpreted the importance of the Testimony is still the same 2. The words in the Prophet contain no perfect Enuntiation nor do yield any compleat sense unless it be on one of these two suppositions First That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken adverbially and to signifie not parva but parum not a little one but a little and then they give us this sense and thou Bethlehem Ephrata it is but a little that thou shouldst be among the Thousands of Judah and this hath no inconsistency with the words of the Evangelist Thou art not the least For though it were eminent among the Thousands of Judah yet this was but a little or small matter in comparison of the honour that God would put upon it by the birth of the Messiah And this is not unusual in the Hebrew Language Adjectives foeminine are frequently taken in the Neuter Gender which it hath not and signifie Adverbially And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of a Masculine Termination yet being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a Town or City it is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foeminine Gender Or Secondly An Interrogation must be supposed to be included in the words art thou but little Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art thou but little which may well be rendered negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art not the least among the thousands of Judah The Prophet then might have respect both to its present outward estate which was mean and contemptible in the eyes of men and also the respect that God had unto it as to its future worth which was to prefer it above all the Thousands of Judah which principally the Evangelist had regard unto There is yet another solution of this difficulty added of late by a learned person Pocock Miscelan not cap. 2. who makes it probable at least that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the number of those that are used in a direct contrary sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie and prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless and curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living soul and a dead carkass And he proves by notable instances that it signifies as sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least so sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Illustrious and Excellent The remaining differences are inconsiderable the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me is omitted by the Evangelist and the Reason of it is evident for in the Prophet God speaks himself in his own person in the Gospel the words are only Historically recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler in Israel is paraphrased by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Leader that shall feed my people Israel asserting his Rule he adds the manner of it he shall do it by feeding of them according as his rule is declared in the next words in the Prophet Micah 5.4 He shall stand and feed in the strength of the Lord which words the Evangelist had respect unto And thus much have we spoken by the way for the vindication of the recital of this Testimony whose Application in general unto the matter in hand is every way unquestionable and so yields us a second characteristical note of the person of the Messiah The manner of the birth of the Messiah namely that he should be born of a Virgin is § 20 a third characteristical note given of him The first promise doth sufficiently intimate that he was not to be brought into the world according to the ordinary course of mankind by natural generation seeing he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in peculiar manner designed to be the seed of the Woman that is to be born of a Woman without conjunction of man To make this sign yet the more evident God gives it forth directly in a word of promise Isa. 7.10 11 12 13 14 15 16. Moreover the Lord spake to Ahaz saying ask thee a sign of the Lord thy God ask it either in the depth or in the height above but Ahaz said I will not ask neither will I tempt the Lord And he said hear ye now ye House of David Is it a small thing for you to weary men but ye will weary my God also Therefore the Lord himself shall give you a sign Behold a Virgin shall conceive and bear a Son and call his name Emanuel Butter and Honey shall he eat that he may know to refuse the evil and choose the good for before the Child shall know to refuse the evil and choose the good the Land that thou abhorrest shall be forsaken of both her Kings This is the Promise and Prophecy the accomplishment whereof in our Lord Jesus we have recorded Matt. 1.22 23. All this was done that it might be fulfilled which was spoken by the Prophet Behold A Virgin shall be with Child and shall bring forth a Son and they shall call his name Emanuel Now this being a thing utterly above the course of nature which never fell out from the foundation of the world unto that day nor ever shall do so to the end of it seeing
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
Some of them say that this Prophecy indeed concerneth the Messiah but not Messiah Ben David who shall be alwayes victorious but Messiah Ben Joseph who shall be slain in Battel against Gog and Magog But 1. This figment wholly overthrows the faith of the true Messiah and they may as well make twenty as two of them 2. That Ben Joseph whom they have coyned in their own brains is to be a great Warrior from his first appearance and after many Victories to be slain in a Battle or at least be reputed so to be But this Prophecy is concerning a man poor destitute despised afflicted all his life bound imprisoned rejected scorned condemned and slain under a pretence of Judgement no one thing whereof they do or can ascribe unto their Ben Joseph 2. Others feign that the true Messiah was born long ago and that he lived amongst the leprous people at the Gates of Rome being himself leprous and full of sores which as they say is foretold in this Prophecy Such monstrous imaginations as these might not be repeated without some kind of participation in the folly of their Authors but that poor immortal souls are ruined by them and that they evidence what a foolish thing man is when left unto himself or judicially given up to blindness and unbelief We are ready to admire at the senseless stupidity of their fore-fathers they do so themselves who chose to worship Baal and Moloch rather then the true God who had so eminently revealed himself unto them but it doth no way exceed that of those who have lived since their rejection of the true Messiah nor do we need any other instance then that before us to make good our Observation And yet neither doth this Prodigie of folly this leprosy in any thing answer the words of the Prophecy nor indeed hath any countenance from any one word therein that single word they reflect upon signifying any kind of infirmities or sorrows in general 3. Some of them apply this Prophecy to Jeremiah concerning whom Abarbinel affirms and that truly that no one Line or Verse in the whole can with any colourable pretence be applyed unto him which also I have in particular manifested on another occasion Himself applies it two wayes 1. To Josia 2. To the whole body of the people contradicting himself in the Exposition of every particular instance and the truth in the whole But it is the whole people in their last desolation that they chiefly desire to wrest this Prophecy unto But this is 1. Contrary to the Testimony of their Targum and Talmud all their antient Masters and some of the wisest of their latter Doctors 2. To their own principles profession and belief for whereas they acknowledge that their present misery is continued on them for their sins and that if they could but repent and live to God their Messiah would undoubtedly come this place speaks of the perfect Innocency and Righteousness of him that suffers no way on his own account deserving so to do which if they once ascribe unto themselves their Messiah being not yet come they must for ever bid adiew to all their expectations of him 3. Contrary to the express words of the Text plainly describing one individual Person 4. Contrary to the Context distinguishing the people of the Jews from him that was to suffer by them among them and for them v. 3 4 5 6. 5. Contrary to every particular assertion and passage in the whole Prophecy no one of them being applicable unto the body of the people And all these things are so manifest unto every one who shall but read the place with attention and without prejudice that they stand not in need of any farther confirmation Hence Johannes Isaac confesseth that the consideration of this place was the means of his conversion § 49 Again The whole work promised from the foundation of the world to be accomplished by the Messiah is here ascribed unto the person treated of and his sufferings Peace with God is to be made by his Chastisement v. 5. and healing of our wounds by sin is from his stripes He bears the iniquity of the Church v. 6. that they may find acceptance with God In his hand the pleasure of the Lord for the Redemption of his people was to prosper v. 10. And he is to justifie them for whom he dyed v. 11. If these and the like things here mentioned may be performed by any other the Messiah may stay away there is no work for him to do in this world But if these are the things which God hath promised that he shall perform then he and none other is here intended § 50 Neither are the Cavils of the Jews about the Application of some expressions unto the Lord Jesus worth the least consideration For besides that they may all of them be easily removed the whole being exactly accomplished in him and his passion set forth beyond any instance of a Prophetick description of a thing future in the whole Scripture let them but grant that the true and only Messiah was to converse among the people in a despised contemned reproached condition that he was to be rejected by them to be persecuted to suffer to bear our iniquities and that from the hand of God to make his soul an Offering for sin by that means spiritually to redeem and save his people and as themselves know well enough that there is an end of this Controversie so the Lord Jesus must and will on all hands be acknowledged to be the true and only Messiah § 51 But that we may not seem to avoid any of their pretences or exceptions that they make use of when they are pressed with this Testimony I shall briefly consider what their latter Masters who think themselves wiser in the Authors of their Targum and Talmud and all their antient Doctors who with one consent acknowledge the Messiah to be intended in this Prophecy and wrest it unto the People of the Jews themselves unto whom not one line or word of it is applicable do object unto our interpretation of the place First Then they say it is not the Prophet from the Lord nor in the Persons of the people of the Jews but the Kings of the Earth which formerly had afflicted them who are mentioned Chap. 52. v. 15. who utter and speak the words of this Chapter in an admiration of the blessed estate that the Jews shall at length attain unto Answ. Any man that shall but view the Context will easily see the shamefull folly of this evasion For 1. Where is there any instance in the whole Scripture of the like introduction of Aliens and Forreigners and the Prophets personating of them in what they say and why should such a singular imagination here take place 2. How could they say Who hath believed our report or the Doctrine that we had heard and taught concerning this person or these persons Had the Kings and Nations so preached the
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
see c. Considering therefore what is elsewhere written of all the Regions about bringing in their sick weak and impotent and of the cures of Persons by the touching of his garment it is evident that his Personal Miracles amounted unto thousands which might well give occasion to the Hyperbole used by John in recounting of them Hence some among the Jews were convinced that he was the Messiah not only by the greatness but also by the number of his works John 7.31 Many of the People believed on him and said when Christ cometh will he do more Miracles then these which this man doeth And what are the seventy six Miracles of Moses unto those as to number which in the first place the Jews glory in And if we may add those which were wrought by his power by them that preached the Gospel on his Commission as they are all of the same efficacy unto the end proposed or confirmation of his being the Messiah they amount not unto thousands only but probably unto millions For of this sort were all the miraculous gifts of the Holy Ghost that were granted unto the Church all the world over So that as to the number of Miracles he was sufficiently by them attested unto to be the Messiah the great Law-giver of the people of the New Covenant Again The Jews much insist on this that all other Prophets wrought Miracles by § 64 the Intervention of Prayer Moses alone without it at his own pleasure The Rod they say was committed unto him as a Kingly Scepter to denote that Authority whereunto the whole nature of things gave place It is true indeed it is not recorded that Moses prayed in words before every Miracle that was wrought by him or in reference unto his Ministry but yet this is plain in story that he wrought no mighty work but either upon his prayer or some express command and direction from God in particular which everts the Judaical pretence of an abiding power remaining with him enabling him to work Miracles when and how he would But this which they falsly ascribe unto Moses was eminently true in the Lord Jesus Those thousands of miraculous works which he wrought were the arbitrary effects of a word of command without any especial direction for every new work arguing the constant presence of an infinite power with him exerted according to his will Come forth of him come out of the grave I will be thou clean be ye opened and the like expressions he used as signs and pledges thereof Thus was it not with Moses as the story manifests yea he himself greatly doubted of the greatest effect of the Divine power put forth by him when he smote the Rock to bring forth water The nature of the Miracles also wrought by the one and the other may be compared § 65 and we shall see from thence on which side the pre-eminence will be found For those wrought by Moses or by God himself whilest he employed him in the service of giving the Law and the delivery of the people they were for the most part portentous Prodigies suited to fill men with wonder astonishment and fear Such were all the signs of the presence of God on Mount Sinai The effects also of most of them were evil and destructive proceeding from wrath and indignation against sin and sinners such were all the mighty works wrought in Aegypt such those of the swallowing up of Dathan and Abiram in the Wilderness Those that tended unto the good and relief of mankind as the bringing of water from the rock were typical and occasional And those kinds of works were suited unto that Ministry of Death and Condemnation which was committed unto him But on the other side the mighty works of the Lord Jesus were evidently effects of Goodness as well as of Power and consisted in things useful and helpful unto mankind Healing the sick opening the eyes of the blind and ears of the deaf giving strength to the lame casting out of Devils feeding hungry multitudes raising the dead are things amiable and useful And though terrible Prodigies may more affect and astonish carnal minds such as the Jews were filled with yet these works of Grace and Goodness do more allure those who attend unto the dictates of right Reason Evidences they were of a gracious Ministry tending unto salvation and peace in every kind such as that of the Messiah was promised and foretold to be As Miracles then were the tokens of their several Ministries and bespake the nature of them those of the Lord Christ were exceedingly more excellent then those of Moses § 66 Furthermore as Moses had not a power of working miracles constantly resident with him which he might exert according unto his own will so he was very far from being able to communicate any such power unto others God indeed took of the Spirit that was on him and gave it unto the Elders that were to be joyned with him in the Government of the people Numb 11.25 but yet neither was there a power of working miracles going along with that Spirit but only ability for Rule and Government nor yet was that communication of it any act of Moses at all But now our Lord Jesus as he had the Divine Power mentioned alwayes with him so he could give Authority and Power unto whom he pleased to effect all such miraculous works as were any way necessary for the confirmation of their Doctrine Of this nature was the Commission which he gave the Twelve when he sent them forth Matth. 10.8 Heal the sick cleanse the Lepers raise the dead cast out Devils As also that unto the LXX Luke 10.17 19. yea he promised them which also came to pass that by his power and presence with them they should do greater things then those which they had seen him to do John 14.12 Mark 16.17 And this difference is so eminent that nothing can be objected against it This more evidently confirmed him to be the Master then all the mighty works which he wrought in his own Person on the earth § 67 Again all the miracles of Moses ended with his life The Jews indeed some of them tell us a company of foolish stories about his death which as their manner is they would fix on those words Deut. 34.5 and Moses dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth or word of the Lord as namely how he contended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of Death and drove him away with his rod so that he could not dye until God laid his mouth unto his and so took out his soul from him But these figments are shamefull and such as become none but themselves However these things extended only unto his death therewith ended his Ministry and Miracles But now the greatest Miracle of our Lord Jesus was wrought by him after the violent and cruel death which he underwent for our sakes For he took his life again and raised himself from the dead John
Spirit at all Times in all Ages absolutely fulfilled in and towards the Elect that seed of Abraham unto whom all the Promises do in an especial manner belong The Election obtaineth the promise although the rest are hardened Now if the Jews or any other Nation under Heaven shall at any time or for a long season continue to reject the terms of Reconciliation with God and of inheriting the promises which are proposed unto them shall their unbelief make the faith of God of none effect God forbid The Truth of God failed not when he brought only Caleb and Joshua into Canaan the whole body of the people being consumed in the Wilderness by reason of their unbelief God hath done doth and alwayes will effectually fulfill all his promises in his Elect and for the residue of men they come not short of the enjoyment of them but upon their own sin blindness and unbelief Moreover it is granted that there shall be a time and season during the continuance § 10 of the Kingdom of the Messiah in this world wherein the generality of the Nation of the Jews all the world over shall be called and effectually brought unto the knowledge of the Messiah our Lord Jesus Christ with which mercy they shall also receive deliverance from their captivity restauration into their own land with a blessed flourishing and happy condition therein I shall not here engage into a confirmation of this concession or assertion The work would be long and great because of the difference about the time season and manner of their Call their following state and condition and so is unmeet for us to undertake in the winding up of these discourses It is only the thing its self that I assert nor have any cause as to the end aimed at to enquire into the time and manner of its accomplishment Besides the Event will be the only sure and infallible Expositor of these things nor in matters of such importance as those before us shall I trouble the Reader with conjectures The thing it self is acknowledged as far as I can understand by all the world that have any acquaintance with these things Christians generally do assert it look for it pray for it and have done so in all Ages from the dayes of the Apostles Mahometans are not without some thoughts of what shall befall the Jews before the end of the world As to the Jews themselves in their false notion of it it is the life of their hopes and Religion What is it then that the Jews plead what do they expect What promises are given unto them they say that they shall be delivered out of their Captivity restored to their own Land enjoy peace and quietness glory and honour therein We say the same concerning them also but by whom shall these things be wrought for them by their Messiah they say at his coming But shall he do all these things for them whether they believe in him or no whether they obey him or reject him love him or curse him Is there no more required unto this delivery but that he should come to them Is it not also that they should come to him Here then lyes the only difference between us we acknowledge that the Promises mentioned are not yet all of them actually fulfilled towards them this they also plead the Reason hereof they say is because the Messiah is not yet come so casting the blame on God who hath not made good his word according to the time limited expresly by himself We say the reason of it is because they come not by faith and obedience unto the Messiah which long since came unto them and so cast the blame where sure it is more likely to lye even on them and their unbelief They are in expectation that the Messiah will come to them we that they will come unto the Messiah and it may be this difference may ere long be reconciled by his Appearance unto them so calling them unto faith and obedience Lastly Suppose there should be any particular Promise or Promises relating unto the Times § 11 and Kingdom of the Messiah either accomplished or not yet accomplished the full clear and perfect sense and intendment whereof we are not able to arrive unto shall we therefore reject that faith and perswasion which is built on so many clear certain undoubted Testimonies of the Scripture its self and manifest in the event as if it were written with the beams of the Sun As such a proceeding could arise from nothing but a foolish conceited pride that we are able to find out God unto perfection and to discover all the depths of Wisdom that are in his Word so it would being applied unto other things and affairs overthrow all assurance and certainty in the world even that which is necessary to a man to enable him to act with any satisfaction unto himself or others What then we understand of the mind of God we faithfully adhere unto and what we cannot comprehend we humbly leave the knowledge and Revelation of unto his Divine Majesty On these and the like Principles which most of them are clear in the Scripture it s § 12 self and the rest deduced immediately from the same fountain of truth it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument whereby they would prove the Messiah not yet to be come from the non-accomplishment of the Promises that relate unto his Coming and Kingdom It were a work endless and useless to undertake the consideration of every particular Promise which they wrest unto their purpose They are not the words themselves but the things promised that are in controversie Now these though expressed in great variety and on occasions innumerable yet may be referred unto certain general heads whereunto they do all belong And indeed unto these heads they are usually gathered by the Jews themselves in all their disputes against Christians These then we shall consider and shew their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament the common acknowledged principle between us § 13 First then they insist upon that universal peace in the whole world which they take to be promised in the days of the Messiah To this purpose they urge the Prophesie recorded Isa. 2.2 3 4. And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it and many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths For out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he shall judge among the nations and shall rebuke many
of Heber keeping their first Seat not accompanying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sons of men Gen. 11.2 3 4. those wicked Apostates who went from the East to find a place to fix the Seat of their Rebellion against God Broughton contendeth that Vr was in the Vale of the Chaldaeans that is in Babylonia a very little way or some few miles from Charan averring that Stephen cannot otherwise be defended who affirms that he was in Mesopotamia before he dwelt in Charan But as this defence of Stephen is needless seeing as we have manifested he took Mesopotamia in a large sense as others did also giving the same Extent unto it with Assyria the denomination arising from the most eminent and fruitful of these Regions So the removal of a little way or a few miles answereth not that decription which the Holy Ghost gives us of journey Gen. 11.31 And Terah took Abraham his Son and Lot the Son of Haran and they went forth with them from Ur of the Chaldees to go into the Land of Canaan and they came unto Haran and dwelt there There design was to go unto Canaan And as the Vra which was in Babylonia was scituated on this side of Euphrates as Pliny testifies So that Abraham could not go from thence unto Canaan by Haran but he must twice needlesly pass with all his family over Euphrates so the expression of their journying to Haran will not suit unto any imaginary Vr within a few miles of it Nor is it any weight that it is called Vr of the Chaldees whose proper seat was in Babylonia and not extended much farther Eastward seeing if the Chaldees as is most probable were called Chasdim as they are constantly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed the Son of Nachor the Brother of Abraham there must of necessity be allowed an Hystorical Prolepsis in the words and that is called Vr of the Chaldees from whence the Chaldees were afterwards to have their Original who in time possessed Babylonia and the parts adjacent Whilest Abraham lived with his Progenitors in Vr there is no doubt but he § 7 was with them infected with much false Worship and Idolatry For so Joshua affirms expresly that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 24.3 even those whose Worship God afterwards prohibited in the first Precept of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not be unto thee other Gods those or such as those whom they served beyond the flood Other Gods are all false gods The Jews imagination about the discovery made by Abraham of the true God his renunciation of all Idolatry thereon with the breaking of his Fathers Images and his being cast for that cause by Nimrod into the fire all about the forty fourth year of his Age I have considered and exploded elsewhere And all these figments with that of Harans being consumed by fire in the sight of his Father they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie fire Gen. 11.28 but as where it relates unto the Chaldeans Vr of the Chaldees it is apparently the name of a place a Town or Country so it rather signifies a Valley then fire And those words Isa. 24. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate in the Text Wherefore glorifie ye the Lord in the fires may be better read as in the Margen in the Valleys which better answers unto the following words And the name of the Lord God of Israel in the Isles of the Sea At what year of his age he left Vr with his Father is not expressed But it is apparent that it was towards the latter end of the life of Terah Even after the death of Haran his Eldest Son and that Nahor and Abraham were married to Milcha and Isca his daughters and Sara had continued barren some remarkable space of time Gen. 11.28 29 30 31 32. From Vr therefore with his Father and the rest of their family he removed to § 8 Haran with a design for Canaan Gen. 11.31 Where this Haran was scituated we before declared Stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charran and so do the Latin Writers Assyrias Latio maculavit sanguine Charras sayes Lucan of the overthrow of Crassus's Army near that place And it may be pronounced either way in the Original from the ambiguous force of the Hebrew Cheth which seems best expressed by Charan How long he stayed here is uncertain as was said before That it was not very long appears from his marrying and the barrenness of Sarah before he came thither And yet that they abode there some years is no less evident from Chap. 12. v. 5. Abraham took Sarai his Wife and Lot his Brothers Son and all their substance that they had gathered and the souls or Servants that they had gotten in Haran and they went forth to go into the Land of Canaan It is not the work of a few dayes or moneths that is here described This gathering of substance and getting of souls was a business of some years of how many it is uncertain What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain The especial Call of Abraham unto that Countrey could not be the bottom of it for it is most probable yea indeed undeniable that this he had not untill after the death of Terah It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call that he might be in more readiness to yield obedience unto it then he could have been in the Land of Vr Whether Terah did meerly seek a new habitation in a Country less peopled then that of his Nativity which doubtless then was the most populous part of the world as being near the place where mankind first planted after the flood or whether he might be instructed in the antient promise that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name should be servants unto the seed of Shem from whom he was a principal descendant I know not In answer to the call of Abraham it could not be for he was called to leave his Fathers House Chap. 12.1 and not to bring his Father with his houshold with him and that at the seventy fifth year of his age when Terah was dead But what ever was the occasion of it the Providence of God used in it in the serving of its designs towards Abraham And here in Haran If I may be allowed to conjecture it is probable that God gave him light into the evil of those Superstitions wherein he was educated revealed himself as the only true God and so prepared him for his Call unto the tedious journeying and long peregrination that ensued thereon § 9 When his Father Terah was dead and himself seventy five years old Chap. 12.14 God called him to himself and entred
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
worn about them They are sanctified in the Law and in a word the Targum on the Canticles Chap. 8. v. 3. tells us that God chose them above all people because they wore the Phylacteries So just cause had our Lord Jesus Christ to reprove their hypocrisie superstition and self-justification in the use abuse and boasting of these things Mat. 23.5 All their works they do for to be seen of Men they make broad their Phylacteries and enlarge the borders of their garments This about the borders of their garments was an after Institution yet because of its answerableness unto this we may add it in this place To this purpose God gives his command Num. 15.38 39 40. Speak unto the Children of Israel and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a Ribband of blâ—w and it shall be unto you as a fringe that ye may look upon it and remember all the commandments of the Lord and do them and that you seek not after your own heart and your own eyes after which ye use to go a whoring that you may remember and do all my commandments and be holy unto your God which Law is repeated again Deut. 22.12 Thou shalt make thee fringes upon the four quarters of thy Vestures wherewith thou coverest thy self These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locks or fringes made of thread fastened unto the wings or skirts of their garments with a Ribband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a blew colour which how to make at present the Jews confess they know not but suppose it was made with the blood of a Fish called Chalazon mixt with Vermilion had vertue and efficacy from the institution of God who alone is able to bless and sanctifie things in themselves indifferent unto Sacred Use to the keeping of their hearts in a due reverence unto himself and their eyes from wandering after false Worship and Superstition which being now removed and taken away the things themselves are among the present Jews turned into the greatest superstition imaginable Their principal vanities about these things having been represented by others out of Maimonides his Treatise on that subject need not here be repeated The last appointment of God occasioned by the mercy solemnly remembred in the § 22 Passover was the dedication of all the first-born Males unto himself The Law of this dedication is recorded Exod. 13.12 13. and the manner of its performance is farther added Numb 18 15 16 17. Every thing that openeth the matrix in all flesh which they bring unto the Lord whether it be of men or beast shall be thine nevertheless the first-born of man shalt thou surely redeem and the first firstling of unclean beasts shalt thou redeem and those that are to be redeemed from a month old shalt thou redeem according to thine estimation for the mony of five shekels after the shekel of the Sanctuary which is twenty Gerahs But the firstling of a Cow or the firstling of a Sheep or the firstling of a Goat thou shalt not redeem they are holy thou shalt sprinkle their bloud upon the Altar and shalt burn their fat for an offering made by fire for a sweet savour unto the Lord. The whole dedication of the first-born Males is distributed into three parts 1. Children who were to be redeemed with five shekels twenty Gerahs to one shekel that is about twelve shillings of our mony 2. Clean beasts such as were appointed to be offered in sacrifice on other occasions as the Kine the Sheep and the Goats These were to be offered unto God in a Sacrifice of burnt-offering without redemption or commutation after they had been kept a month with the dam. 3. Vnclean beasts whereof an instance is given in the Ass which were either to be redeemed with mony by an agreement with the Priest or to have their necks broke at the choice of the owner And all of this to call to remembrance the mercy of God in sparing them and theirs when the first-born of man and beast clean and unclean in Egypt were destroyed For hence a peculiar right of especial preservation arose unto God towards all their first-born and this also not without a prospect towards the Redemption of the Church of the first-born by Jesus Christ. Heb. 12.23 And this gave a period to the first dispensation of God towards the Church in the § 23 posterity of Abraham for the space of 430 years With the provision and furniture of these Ordinances of Worship they left Egypt and passing through the Red-sea came into the Wilderness of Sinai where they received the Law and were made perfect in the beauty of Typical holiness and worship Unto these Ordinances succeeded the Solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or giving of the Law on § 24 Mount Sinai with the Precepts and Sanctions thereof mentioned in several places by our Apostle as chap. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Chap. 1O 28 He that despised Moses Law died without mercy under two or three witnesses Chap. 12.18 19 20 21. For ye are not come unto the Mount that might be touched and that burned with fire nor unto blackness and darkness and tempest and the sound of a trumpet and the voice of words which they that heard intreated that the word should not be spoken to them any more for they could not endure that which was commanded and if so much as a beast touched the mountain it shall be stoned or thrust through with a dart And so terrible was the sight that Moses said I exceedingly fear and quake ver 25. They escaped not who refused him that spake on earth And in other places Three things must be explained in reference unto this great and solemn foundation § 25 of that Judaical Church state which our Apostle treateth about in this whole Epistle First The Preparations for it Secondly The Manner of the giving of it Thirdly The Law it self For the preparations for it they are either more remote or immediately preceding it The former were those temporary occasional instructive Ordinances which God gave them at their entrance into the Wilderness before they came to receive the Law on Sinai The first mentioned of this nature is Exod. 15.23 24 25 26. And when they came to Marah they could not drink of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drink And he cried unto the Lord and the Lord shewed him a tree which when he had cast into the waters the waters were made sweet There he made a Statute and an Ordinance and there he proved them and said If thou wilt diligently hearken to the voice of the Lord thy God and wilt do that which is right in his sight and wilt give ear to
〈◊〉 in the first appearance and dawning of light at which time the preparation for the promulgation of the Law began § 31 The place they came unto is called the Wilderness of Sinai v. 2. and so was the Mountain also it self whereon the glorious Majesty of God appeared v. 20. it was also called Horeb Exod. 3.1 He came to the Mountain of God even to Horeb where they were to serve God v. 12. and it was on this account afterwards called Horeb the Mount of God 1 Kings 19.8 And the whole Wilderness was termed the Wilderness of Horeb Deut. 1. It is therefore generally supposed that they were several names of the same places the Mountain and Wilderness wherein it was being both called Sinai and Horeb. And they were both occasional names taken from the nature of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneh a Bush such as the Angel appeared unto Moses in Exod. 3.2 such whereof a multitude were in that place And Horeb from its drought and barrenness which is the signification of the word But the opinion of Moses Gerundensis is far more probable that Horeb was the name of the Wilderness and Sinai of the Mountain That Sinai was the name of the Hill is expresly affirmed Chap. 19.18 20. And Mount Sinai was altogether on a smoak because the Lord descended upon it in fire and the Lord came down upon Mount Sinai on the top of the Mount So Psalm 68.17 And whereas mention is made of the Wilderness of Sinai it is no more but the Wilderness wherein Mount Sinai was And for those places before referred to where Horeb seems to be called the Mount of God the words in them all will bear to be read to the Mount of God in Horeb Strabo calls this very Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 16. And Justin of Moses Montem Sinan occupat The people therefore aboad in Horeb at the foot of the Mountain or about it and the Law was promulgated on the top of Sinai in the most desart solitude of that Wilderness And in this place hath the superstition of some Christians in latter Ages built a Monastery for the Celebration of their devotion by an order of Monks whose Archimandrite was not many years since in England But as the place materially considered is as evident an object of Gods displeasure against the lower part of the Creation upon the account of sin as almost any place in the world a wast and howling Wilderness a place left to solitude and barrenness so in its allusion or relation to the Worship of God it is cast by our Apostle under bondage and placed in an opposition to the Worship and Church State of the Gospel Gal. 4.24 25. Being come unto this place it is said Moses went up unto the Mount unto God It § 32 doth not appear that he had any new immediate express command so to do probably he both came to that place and so soon as he came thither went up into the Mountain in obedience to the command and faith in the promise of God which he received upon his first call Exod. 3.12 wherein it was given him for a token and pledge of their deliverance that thereon they should worship God or receive the Law in that Mountain which is also the judgement of Aben Ezra upon the place And it is not unlikely but that God at that time fixed the cloud which went before them as the token of his presence on the top of Sinai as a new direction unto Moses for his going up thither Being ascended God calls unto him the word of the Lord saith Jonathan and § 33 teacheth him to prepare the People for the receiving of the Law v. 4 5. Two things he proposeth to their consideration First The benefits that they had already been made partakers of hinted out unto them by the mighty and wonderful works of his power And Secondly New Priviledges to be granted unto them In the first he minds them that he had born them on Eagles wings This Jarchi interprets of their sudden gathering out of all the Coasts of Goshen unto Ramesis to go away together the same night Chap. 12.37 But although it may be allowed that they had in that wonderfull collection of themselves some especial Assistance of Providence besides the preparation which they had been making for sundry dayes before yet this expression evidently extends it self unto the whole dispensation of God towards them from the first of their deliverance unto that day Generally they all of them explain this Allegorical expression from the manner how the Eagles as they say carry their young which is on their backs or wings because they fear nothing above them as soaring over all whereas other Fowls carry their young between their feet as fearing other Birds of Prey above them But there is no need to wring the expression to force out of it such uncertain niceties There is no more intended but that God carried them speedily and safely as an Eagle is born by its wings in her course To this Remembrance of former mercies God adds Secondly A treble Promise First That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah a word that hath none to declare it by We render it here and elsewhere a peculiar Treasure Eccles. 2.8 it is rendered by our Apostle Titus 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people and by another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 which we translate in like manner Secondly That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom of Priests that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Princes saith Jarchi as David's Sons who were Princes are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is not denyed but that the word is sometimes so used But whereas here it intendeth the special separation and dedication of the people unto God after the manner of Priests thence the allusion is taken the dignity of Princes being included in that of a Kingdom And this Peter renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly Priesthood And in the translation of this priviledge over unto Believers under the Gospel it is said that by Christ they are made Kings and Priests unto God Rev. 1.6 it is added that they should be an Holy Nation as expresly 1 Pet. 2.9 That which God on the other hand requires of them is that they keep his Covenant § 34 v. 5. Now this Covenant of God with them had a double expression First In the giving of it unto Abraham and its confirmation by the sign of Circumcision But this is not that which is here especially intended for it was the Administration of the Covenant wherein the whole People became the peculiar Treasure and inheritance of God upon a new account which is respected Now this Covenant was not yet made nor was it ratified untill the dedication of the Altar in the sprinkling of it with the blood of the Covenant as Aben Ezra well observes and
adultery as is known was capital by the express sentence of the Law As 1. With a Sister 2. A Fathers Sister 3. A Mothers Sister 4. A Wifes Sister 5. A Brothers Widow 6. An Vncles Widow 7. A Woman separated Many other Crimes also they reckon up with reference unto Ceremonial Institutions as eating of fat and blood and leaven on the Passeover making an Oyle like the holy Oyle even all such trangressions as are threatned with punishment but have no express kind of punishment annexed unto them § 28 Secondly Punishments respecting State and Condition were of two sorts First Pecuniary in a quadruple restitution in case of Theft Secondly Personal in banishment or confinement unto the City of Refuge for him that had slain a Man at unawares Numb 35.25 § 29 Thirdly Capital punishments they inflicted four wayes Fiâ—st By Strangulation which was inflicted on six sorts of Transgressors 1. Adulterers 2. Strikers of Parents 3. Men-stealers 4. Old Men exemplarily rebellious against the Law 5. False Prophets 6. Prognosticators by the Names of Idols Secondly Burning Lev. 20.14 And this the Jews say was inflicted by pouring molten Lead into their mouths and the Crimes that this punishment were allotted to were 1. The Adultery of the Priests Daughter 2. Incest 1. With a Daughter 2. With a Sons Daughter 3. A Wises Daughter 4. A Wises Daughters Daughter 5. A Wises Sons Daughter 6. A Wifes Mother 7. The Mother of her Father 8. The Mother of her Father in Law Thirdly Death was inflicted by the Sword Deut. 20.21 1. On the voluntary Man-slayer 2. On the Inhabitants of any City that fall to Idolatry Fourthly By Stoning Which was executed for Incest 1. With a Mother 2. A Mother in Law 3. A Daughter in Law 4. Adultery with a betroathed Virgin 5. Vnnatural uncleaness with Men 6. With Beasts by Men 7. With Beasts by Women 8. Blasphemy 9. Idolatry 10. Offering to Moloch 11. A Familiar Spirit of Ob 12. Of Jiedeoni 13. On Impostors 14. On Seducers 15. On Enchanters or Magicians 16. Prophaners of the Sabbath 17. Cursers of Father or Mother 18. The dissolute and stubborn Son Concerning all which it is expresly said that they shall be stoned § 30 Unto the execution of these penalties there was added two Cautionary Laws First That they that were put to death for the increase of their ignominy and terror of others should be hanged on a Tree Deut. 21.21 Secondly That they should be buryed the same day v. 23 And this is a brief abstract of the Penalties of the Law as it was the Rule of the Polity of the People in the Land of Canaan Exercitatio XXII The Building of the Tabernacle Moses Writing and Reading the Book of the Covenant Considerations of the particulars of the Fabrick and Vtensils of the Tabernacle Omitted One Instance insisted on The Ark. The same in the Tabernacle and Temple The Glory of God in what sense The principal Sacred Vtensil The matter whereof it was made The Form of it The End and Vse of it The Residence and Motions of it The Mercy-Seat that was upon it The matter thereof Of the Cherubims Their Form and Fashion The Visions of Isaiah and Ezekiel compared Difference in them and Reason thereof THe People having received the Law in the Wilderness and therein a Foundation § 1 being laid of their future Church-State and Worship which was to continue untâ—â— the Times of Reformation Heb. 9.10 they had also by Gods direction a place and Building for the seat of that Worship assigned unto them This was the Tabernacle erected in the Wilderness suited to their then moving state and condition into the Room whereof the Temple built afterwards by Solomon suceeded when they had attained a fixed station in the Land of Promise Our Apostle respecting the Ordinances of that Church as first instituted by Moses which the Hebrews boasted of as their priviledge and on the account whereof they obstinately adhered unto their observation insists only on the Tabernacle whereunto the Temple and its services were referred and conformed And this he doth principally Chap. 9 v. 1 2 3 4 5. Then verily the first Covenant had also Ordinances of divine Service and a worldly Sâ—â—ctuary For there was a Tabernacle made the first wherein was the candlestick and the Table and the Shew-bread which is called the Sanctuary And after the second Veil the Tabernacle which is called the Holiest of all which had the Golden Censor and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant And over it the Cherubims of Glory shaddowing the Mercy Seat The Preparation for the Directions which God gave for the building of this Tabernacle § 2 is declared Exod. 24. The Body of the people having heard the Law that is the ten Words or Commandments which was all they heard Deut. 9.10 what God spake to them was written in the Two Tables of stone they removed unto a greater distance from the Mount Exod. 20.18 19. After their Removal Moses continued to receive from the Lord that summary of the whole Law which is expressed Chap. 21.22 23. And all this as it should seem at the first hearing he wrote in a Book from the Mouth of God For it is said Chap. 24. v. 4. that he wrote all the words of the Lord. And v. 7. that he took the Book of the Covenant and read in the audience of the people The Jewish Masters suppose that it was the Book of Genesis that is there intended For § 3 say they the rest of the Law was not yet written namely before God himself had written or engraven the Ten Words on the Two Tables of Stone But this is a fond imagination seeing the Book which Moses read contained the form and tenour of the Covenant made with that people at Horeb and is expresly so called and as such was then solemnly confirmed and ratified by Sacrifice It may therefore be supposed that there is a Prolepsis used in the recording of this story and that indeed the confirmation of the Covenant by Sacrifice which was accompanied with the Reading of the Book was not until after the third return of Moses from the Mount with the renewed Tables But this also may well be doubted seeing this Sacrifice was prepared and offered by the young Men of the Children of Israel v. 5. that is the First Born whose Office was superseded upon the Separation of Aaron and his Sons unto the Priesthood which God had designed before that last descent of Moses from the Mount We must therefore leave things in the order wherein they are set down and recorded It appears therefore that Moses wrote the Law as he received it from God This being done he came down and read it in the ears of the people And he proposed it unto them as containing the Terms of the Covenant that God would have them enter
chap. 32.17 And this Mercy-seat or covering of Gold seems to have lain upon the Ark within the verge of gold or Crown that encompassed it being its self plain without any such verge or Crown for it was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Ark just over it v. 20. and so was incompassed with its Crown the Glory both of Justice and Mercy of Law and Gospel being the same in Christ Jesus § 14 At the two ends of this Mercy-seat were placed two Cherubims one at the one end the other at the other both of Gold and as it should seem of one continued work with the covering it self The name of Cherubims hath prevailed for these Figures or Images from the Hebrews partly because it is retained by our Apostle who calls them Cherubims of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 and partly because the signification of the word being not well known it cannot properly be otherwise expressed for which reason it was retained also by the LXX They were of those things which our Apostle chap. 9.23 terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examples expressions or similitudes of things in Heaven whose framing and erection in reference unto the worship of God is forbidden under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20.3 The likeness of any thing in the heavens above The first mention of Cherubims is Gen. 3 24. God placed Cherubims which seems to intimate that the proto-types of these figures were heavenly Ministers or Angels though Aben-Ezra suppose that the word denotes any erected figures or appearances what ever Others of the Jews as Kimchi think the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph a note of similitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child to signifie like a child being so called from their form and shape But this answers not unto the description given afterwards of them in Ezekiel much less with the same appellation given to the winds and clouds Psal. 18.10 The word hath a great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chariot so are the Angels of God called his Chariots Psal. 68.17 and David so calls expresly the Cherubims that were to be made in Solomon's Temple 1 Chron. 28.18 gold for the pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hammercheba hacherubim where the allusion is open the Chariot of the Cherubims and Ezekiel describes his Cherubims as a triumphant Chariot chap. 10. It is not therefore unlikely that their name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ride or to be carried to pass on swiftly expressing the Angelical Ministry of the blessed Spirits above if they were not rather meer emblems of the power and speed of God in his works of grace and providence These Cherubims are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not molten but beaten even and § 15 smooth and seem to have been one continued piece with the Mercy-seat beat out with it and from it There is no more mention of their form but only that they had faces and wings Of what sort those faces were or how many in number were their wings is not expressed In Ezekiel's Vision of the living creatures which he also calleth Cherubims chap. § 16 10.2 there is the shape of a man ascribed unto them they had the likeness of a man chap. 1.5 faces ver 6. feet ver 7. hands ver 8. sides or body ver 8 11. each of them also had four faces of a Man a Lion an Ox and an Eagle ver 10. and each had four wings ver 23. In John's vision in the Revelation seeming to answer this of Ezekiel's Cherubims from the eyes that his living creatures were full of and the appearance of their faces they had each of them six wings answering unto those of the Seraphims in the Vision of Isaiah chap. 6.2 The Jews generally affirm that these visions of the glory of God by Isaiah and Ezekiel § 17 were the same and that Ezekiel saw nothing but what Isaiah saw also only they say that Ezekiel saw the glory of God and his Majesty as a country man who admires at all the splendor of the Court of the King Isaiah as a Courtier who took notice only of the Person of the King himself But there are many evident differences in their visions Isaiah calls the glorious Ministers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphims from their nature compared to fire and light Ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims from their speed in the accomplishment of their duty Isaiah saw his vision as in the Temple for although from those words I saw the Lord sitting upon a throne high and lifted up and his train filled the Temple Aben-Ezra and Kimchi suppose that he saw the Throne of God in Heaven and only his train of Glory descending into the Temple yet it is more probable that he saw the Throne it self in the Temple his train spreading abroad to the filling of the whole house For he calls the Temple the Throne of his Glory Jer. 14.21 and a glorious high Throne chap. 17.12 that is a Throne high and lifted up as in this place Ezekiel saw his vision abroad in the open field by the River of Chebar chap. 1.3 Isaiah first saw the Lord himself and then his glorious attendants Ezekiel first the Charist of his glory and then God above it Isaiah's Seraphims had six wings with two whereof they covered their faces which Ezekiel's Cherubims had not and that because Isaiah's vision represented Christ Joh. 12.41 with the mysterie of the calling of the Gentiles and rejection of the Jews which the Angels were not able to look into Ephes. 3.9 10. and were therefore said to cover their faces with their wings as not being able to look into the depths of those mysteries but in Ezekiel's vision when they attended the Will of God in the works of his Providence they looked upon them with open face Wherefore from the diversity in all these Visions it appears that nothing certain concerning the form or wings of the Cherubims made by Moses can be collected Most probably they had each of them only one face directly looking one towards the other and each two wings which being stretched out forward over the Mercy-seat met each other and were meer Emblems of the Divine presence and care over his Covenant People and Worship And this was the whole furniture of the most holy Place in the Tabernacle of § 18 Moses In that of the Temple of Solomon which was more August and spatious there was by God's direction two other Cherubims added These were great and large made of the wood of the Olive tree over-laid with Gold and they stood on their feet behind the Ark Westward with their backs towards the end of the Oracle their faces over the Ark and Mercy-seat Eastward toward the Sanctuary their wings extending twenty cubits long even the whole breadth of the house and meeting in the midst their inward wings were over the Ark 1
Attonement rendered this of Thankfulness acceptable unto God see Heb. 13.15 16. § 34 Secondly The peculiar Parts of the Beast in this Sacrifice that were to be burned on the Altar are enumerated namely the Suet and Fat of the inwards the Kidnies and their fat the fat on the Flanks and the Caul of the Liver or the Midriff Hence it is laid down as a general Rule that all the fat is the Lords v. 16 And it is called a perpetual Statute for all their Generations through all their dwellings that they should eat no fat v. 17. But yet this general Precept had a double limitation First That only that fat which was to be offered was excepted from eating Of the other fat diffused through the rest of the flesh they might eat Secondly It was only the fat of Beasts appointed to be offered in Sacrifice that was forbidden as it is directly exppressed Levit. 7.25 Of the fat of other clean Beasts they might eat And this offering of the Fat seems to denote our serving of God with the best that we have which yet is not acceptable but by vertue of the Blood of Christ as the fat was to be burned in the Burnt-offering or Sacrifice of Attonement § 35 Of the kind of these Shelamim were the Offerings among the Heathen which they sacrificed either upon any great undertaking which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a way of Vow or upon any success So Cyrus Minor Xenophon and Arianus in their Expeditions sacrificed Sacrificia Votiva and the latter sort were in an especial manner provided for in the Pontifical Law as it is reported by Festus Cujus auspicio classe procincta opima spolia capiuntur Jovi feretrito darier oportet bovem caedito qui caepit aeris ducenta Secunda spolia in Martis aram in Campo solitaurilia utra voluerit caedito Tertia spolia Jano Quirino agnum Marem caedito centum qui caeperit ex aere dato The next sort of Sacrifice was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath or Sin-offering whose Laws and § 36 Rites are described Levit. 4. This Sacrifice is not expresly called a Corban or a Gift it being wholly a Debt to be paid for Expiation and Attonement but being brought nigh unto God it partook in general of the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corbanim It was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fireings or Fire-offerings expresly v. 12. because of the burning of the Fat on the Altar and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or slain Sacrifices And also it was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most holy things from its Institution and Signification The name of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath that is sin He shall do to the Bullock as he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Bullock of the Sin that is of the Sin-offering Levit. 4.20 So Ezek. 45.1 The Priest shall take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the blood of the sin that is the Sin-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata in kal is to sin to offend to err from the way to contract the guilt of sin Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataim are men given up unto and wandring in the ways of sin Psal. 1.1 In Pihel it hath a contrary signification namely to purge to expiate to cleanse to make Attonement to undergo penalty to make satisfaction Gen. 31.39 That which was torn saith Jacob to Laban I brought it not to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 achatennah I answered for it I paid for it I went by the loss of it See Exod. 29.36 Numb 19.19 Levit. 6.26 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to denote an Offering for sin that whereby sin is expiated pardon of it is procured Attonement is made So prayes David Psal. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt purge me with Hysop as Numb 19. that is clear me free me as by an Offering for sin And this kind of expression our Apostle retains not only where he reports a Testimony of the Old Testament as Heb. 10. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt-offerings and for sin that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin-offering but also where he makes Application of it unto the Lord Christ and his Sacrifice which was typified thereby Rom. 8.3 God sent his Son in the likeness of sinful flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering for sin a Sin-offering as the word should have been translated And 2 Cor. 5.21 Him who knew no sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin-offering for us The general cause of this Sacrifice was sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 4.2 say we § 37 through ignorance So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin per ignorantiam through ignorance Some old Copies of the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not voluntarily not wilfully For it had respect unto all sins as were not committed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly wilfully presumptuously as that there was no Sacrifice appointed for them the Covenant being disannulled by them Heb. 10.26 And there is no sort of sins no sin whatever that is between this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sin of ignorance or error and sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an high hand or presumptuously See expresly Numb 15.28 29 30. Hence this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Sin-offering was the great Sacrifice of the solemn Day of Expiation Levit. 16. whereby Attonement was made for all the uncleanness of the children of Israel and because of their transgressions in all their sins v. 16. And upon the head of the live Goat which was a part of the Sin-offering on that day there was confessed and laid all the iniquities of the children of Israel and all their transgressions in all their sins v. 27. That is all iniquities not disannulling the Covenant which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a revenging Recompence allotted unto them Heb. 2.2 And accordingly are those words to be interpreted where the cause of this Sacrifice is expressed Levit. 4.2 If a soul sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Error Ignorance imprudently against any of the commandments of the Lord as it ought not to do and shall do against any of them And an instance is given in him who killed his neighbour without propense malice Deut. 9.4 Any sin is there intended whereinto men fall by Error Ignorance Imprudence Incogitancy Temptation Violence of Affections and the like For such was this Sacrifice instituted And the End which it typically represented is expressed 1 John 2.1 2. If any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our sins namely in the room of and as represented by the Sin-offering of old whereby Attonement and Propitiation was typically made for sin Only there was this difference That whereas the Law of Moses was appointed to
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
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste Angelus si rem ipsam dicamus est Angelus Redemptor de quo scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâ—m primum caeâ—â—rùm quis ille esset verè intelligere non pyâ—uerâ—â—t Neque â—nim ab alâ—is percipiebunt nâ—que prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ— that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
as accompanied the nature and manner of the Revelation made unto him 1. They arise from the infinite Excellency of his Person above theirs This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter making his discourse upon it the basis of ensuing his exhortations I shall therefore remit the consideration of it unto its proper place 2. There were sundry Excellencies that attended the very Revelation it self made unto him or his Prophecie as such For 1. Not receiving the Spirit by measure Joh. 3.34 as they all did he had given unto him altogether a comprehension of the whole will and mind of God as to what ever he would have revealed of himself with the mystery of our salvation and all that obedience and worship which in this world he would require of his Church It pleased the Father that in him all fulness should dwell Col. 1.19 that is of Grace and Truth Joh. 1.17 not granting him a transient irradiation by them but a permanency and constant abode of them with him in their fulness all treasures of wisdom and knowledge being hid in him Col. 2.3 as their home and proper abiding place which made him of quick understanding in the fear of the Lord Isa. 11.3 All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect with all the ways whereby it was to be accomplished through his own blood were known unto him as also were all the bounds the whole extent of that Worship which his Church was to render unto God with the assistance of the Spirit that was to be afforded unto them for that end and purpose Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God was not because all the treasures of it were not committed unto him but because they could bear no other but that gradual communication of it which he used towards them Joh. 16.12 But he himself dwelt in the midst of those treasures seeing to the bottom of them All other Prophets even Moses himself receiving their revelation by transient irradiations of their minds had no treasure of truth dwelling in them but apprehended only that particular wherein they were enlightned and that not clearly neither in its fulness and perfection but in a measure of light accommodated unto the Age wherein they lived 1 Pet. 1.11 12. Hence the Spirit is said to rest on him Isa. 11.2 3. and to abide on him Matth. 3.16 who did only in a transient act affect the minds of other Prophets and by an actual motion which had not an habitual spring in themselves cause them to speak or write the will of God as an instrument of Musick gives forth a sound according to the skill of him that strikes it and that only when it is so stricken or used Hence 2. The Prophets receiving their Revelations as it were by number and tale from the holy Ghost when they had spoken or written what in particular at any season they had received from him could not adde one word or syllable of the same infallibility and authority with what they had so received But the Lord Christ having all the treasures of Wisdom Knowledge and Truth hid and laid up in him did at all times in all places with equal infallibility and authority give forth the mind and will of God even as he would what he so spake having its whole Authority from his speaking of it and not from its consonancy unto any thing otherwise revealed 3. The Prophets of old were so barely instrumental in receiving and revealing the will of God being only servants in the house Heb. 3.4 for the good of others 1 Pet. 1.11 that they saw not to the bottom of the things by themselves revealed and did therefore both diligently read and study the books of them that wrote before their time Dan. 9.2 and meditated upon the things which the Spirit uttered by themselves to obtain an understanding in them 1 Pet. 1.10 11 12. But the Lord Jesus the Lord over his own house had an absolutely perfect comprehension of all the mysteries revealed to him and by him by that divine Wisdom which always dwelt in him 4. The Difference was no less between them in respect of the Revelations themselves made to them and by them For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all yet it was done so obscurely to Moses and the Prophets that ensued that they came all short in the light of that Mystery to John the Baptist who did not rise up in a clear and distinct apprehension of it unto the least of the true Disciples of Christ Matth. 11.11 whence the giving of the Law by Moses to instruct the Church in that Mystery by its types and shadows is opposed to that Grace and Truth which were brought by Jesus Christ Joh. 1.17 18. See Ephes. 3.8 9 10 11. Col. 1.26 27. Tit. 2.11 2 Tim. 1.10 In these and sundry other things of the like importance had the Fathers speaking in the Son the preheminence above his speaking in Moses and the Prophets for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments for attendance unto and observation of the things revealed by him For even all these things have influence into his present Argument though the main stress of it be laid on the excellency of his Person of which at large afterwards 6. We must yet further observe that the Jews with whom the Apostle had to do had all of them an expectation of a new signal and final Revelation of the will of God to be made by the Messias in the last days that is of their Church state and not as they now fondly imagine of the world Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias Joh. 1.21 but the general expectation of the Church for the full Revelation of the will of God was upon the Messias Joh. 4.25 Of the same mind were their more antient Doctors that retained any thing of the tradition of their Fathers asserting that the Law of Moses was alterable by the Messias and that in some things it should be so Maimonides is the leader in the opinion of the eternity of the Law whose Arguments are answered by the Author of Sepher Ikkarim lib. 3. cap. 13. and some of them by Nachmanides Hence it is laid down as a Principle in Neve shalom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the King shall be exalted above Abraham be high above Moses yea and the ministring Angels And it is for the excellency of the Revelation made by him that he is so exalted above Moses Whence Maimonides himself acknowledgeth Tractat. de Regibus that at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden and deep things i. e. of
which he did assume And this salves the Paralogism of Felbinger on this place which is that wherewith the Jews and Socinians perpetually intangle themselves Deus altissimus non potest salvâ majestate suâ ab aliquo haeres constitutus esse Filius Dei à Deo est haeres omnium constitutus ergo Filius Dei non est Deus altissimus God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High or most High God with reference to his Sovereign and Supreme exaltation over all his creatures as the next words in the place where that Title is given unto him do declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessor of heaven and earth Gen. 14.19 He is not termed Deus altissimus the most high God as though there were another Deus altus an high God that is not the Altissimus which is the sense of the Socinians This one Dâ—us altissimus most high God absolutely in respect of his Divine Nature cannot be appointed an Heir by any other But he who is so this High God as to be the eternal Son of the Father and made Man may in respect of the Office which in the nature of Man he undertook to discharge by his Father be made Heir of all II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lot and a peculiar portion received by lot thence an inheritance which is a mans lot and portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance under controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heir to goods divided by lot or he that distributeth an inheritance to others by lot Absolutely an Heir So the Poet of the covetous Hermocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He appointed himself his own heir in his last Will and Testament It hath also a more large signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is in Plato whose turn it was to speak next Strictly it is the same with Haeres an Heir And an Heir is he Qui subentrat jus lâ—cum dominium rerum defuncti ac si eadem persona esseâ— Who entreth into the right place and title of him that is deceased as if he were the same person But yet the name of an Heir is not restrained in the Law to him that so succeeds a deceased person in which sense it can have no place here Haeredis nomen latiore significatione possessorem fidei Commissarium Legatarium comprehendit it comprehends a Possessor a Trustee and a Legatary so Spigelius This sense of the word takes off the Catachresis which must be supposed in the application of it unto the Son if it only denoted such an Heir as Abraham thought Eliezer would be to him Gen. 15.3 4. One that succeâ—ds into the right and goods of the deceased For the Father dieth not nor doth ever forego his own Title or Dominion Neither is the Title and right given to the Son as Mediator the same with that of God absolutely considered This is eternal natural coexistent with the being of all things that new created by grant and donation by whose erection and establishment the other is not at all impeached For whereas it is affirmed that the Father judgeth no man but hath comâ—itted all judgment to the Sâ—n Joh. 5.22 27 30. it respects not Title and Rule but actual Administration In the latter sense of the word as it denotes any rightful Possessor by Grant from another it is properly ascribed unto the Son and there are three things intended in this woâ—d 1. Title Dominion Lordship Haeres est qui herus for thence is the word and not from aere as Isidore supposeth The Heir is the Lord of that which he is heir unto So the Apostle Gal. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir is Lord of all And in this sense is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born Psal. 89.27 I will give him to be my first-born higher than or and high above the Kings of the earth Princeps Dominus Caput familiae the Pâ—ince Lord and Head of the family that hath right to the inheritance and distributes portions to others Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for every thing that excelleth and hath the preheminence in its own kind Job 18.10 Isa. 14.30 Ezek. 47.12 So Col. 1.15 2. Possâ—ssion Christ is made actual Possessor of that which he hath Title unto As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Possessor as comes to his possession by the surrender or grant of another God in respect of his Dominion is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute Possâ—ssor of heaven and earth Gen. 14.22 Christ as a Mediator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Possessor by grant And there was a suitableness that he that was the Son should thus be Heir Whence Chrysostome and Theophylact affirm that the words denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The propriety of his Sonship and the immutability of his Lordship Not that he was thus made Heir of all as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of the Father Joh. 1.14 But it was agreeable and consonant that he who was eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had on that account an absolute dominion over all with his Father becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29 the first-born amongst many brethren should have a delegated Heirship of all and be given to be the head over all unto the Churcâ— Ephes. 1.22 3. That he hath both this Title and Possession by Grant from the Father of which afterwards Christ then by vertue of a Grant from the Father is made Lord by a new Title and hath Possession given him according to his Title he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all This is the object of the Hâ—irship of Christ his Inheritance The word may be taken in the Mâ—sculine gender and denote all persâ—ns all those of whom he had spoken before all the Revealers of the Will of God under the Old Testament the Son was the Lord over them all which is true but the word in the Neuter gender denotes all things absolutely and so it is in this place to be understood For 1. It is so used elsewhere to the same purpose 1 Cor. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subjected all things unto him So Rom. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is God over all 2. This sense suits the Apostles Argument and addes a double force to his intention and design For 1. The Author of the Gospel being Heir and Lord of all things what ever the sovereign disposal of all those Rites and Ordinances of Worship about which the Jews contended must needs be in his hand to change and alter them as he saw good 2. He being the Heir and Lord of all things it was easie for them to conclude that if they intended to be made partakers of any good in heaven or earth in a way of love
are two things assigned unto him The former relating unto his Power as he is the Brightness of Glory he sustaineth or ruleth and disposeth of all things by the Word of his Power Tâ—e latter unto his Love and Work of Mediation by himself or in his own Person he hath purged our sins His present and perpetual Enjoyment as a consequent of what he was and did or doth is expressed in the last words he sate down at the right hand of the Majesty on high Some of these Expressions may well be granted to contain some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hard to be understood which Peter affirms to be in this Eâ—istle of Paul 2 Epist. 3.16 which unstable and unlearned men have in all Ages wrested unto their own destruction The Things intended are unquestionably sublime and Mysterious The Terms wherein they are expressed are rare and no where else used in the Scripture to the same purpose some of them not at all which deprives us of one great help in the Interpretation of them The Metaphors used in the Words or Types alluded unto by them are abstruse and dark so that the difficulty of discovering the true precise and genuine meaning of the Holy Ghost in them is such as that this verse at least some part of it may well be reckoned among those places which the Lord hath left in his Word to exercise our Faith and Diligence and Dependance on his Spirit for a right Understanding of them It may be indeed that from what was known and acknowledged in the Judaical Church the whole intention of the Apostle was more plain unto them and more plainly and clearly delivered than now it seemeth unto us to be who are deprived of their Advantages However both to them and us the things were and are deep and Mysterious And we shall desire to handle as it becometh us both Things and Words with Reverence and Godly fear looking up unto him for Assistance who alone can lead us into all Truth We begin with the double Description given us of the Lord Christ at the entrance of the Verse as to What he is in himself and here a double Difficulty presents it self unto us First In general unto what Nature in Christ or unto what of Christ this Description doth belong Secondly what is the particular meaning and importance of the Words or Expressions themselves For the First Some assert that these words intend only the Divine Nature of Christ wherein he is Consubstantial with his Father Herein as he is said to be God of God and Light of Light an expression doubtless taken from hence receiving as the Son his Nature and subsistence from the Father so fully and absolutely as that he is every way the same with him in respect of his Essence and every way like him in respect of his Person so he is said to be the brightness of his Glory and the Character of his Person on that account This way went the Antients generally and of Modern Expositors very many as Calvin Brentius Marlorat Rollocus Gomarus Paraeus Estius Tena A Lapide Rihera and sundry others Some think that the Apostle speaks of him as Incarnate as he is declared in the Gospel or as preached to be the Image of the invisible God 2 Cor. 4.4 And these take three wayes in the Explication of the words and their Application of them unto him First Some affirm that their meaning is that whereas God is in himself infinite and incomprehensible so that we are not able to contemplate on his Excellencies but that we are overpowred in our minds with their Glory and Majesty he hath in Christ the Son as incarnate contemperated his infinite Love Power Goodness Grace Greatness and Holiness unto our Faith Love and Contemplation they all shining forth in him and being eminently expressed in him so Beza Secondly Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ as Heir of all and that his being exalted in Glory unto Power Rule and Dominion expressing and representing therein the Person of his Father is intended in these words so Camero Thirdly Some refer these words to the Prophetical Office of Christ and say that he was the Brightness of Gods Glory c. by his revealing and declaring of the Will of God unto us which before was done darkly only and in shadows So the Socinians generally though Schlictingius refer the Words unto all that similitude which they fancy to have been between God and the man Christ Jesus whilest he was in the earth and therefore renders the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the present but praeterimperfect tense who was that is whilest he was on the Earth though as he sayes not exclusively unto what he is now in Heaven I shall not examine in particular the Reasons that are alledged for these several Interpretations but only propose and confirm that sense of the place which on full and due consideration appears as agreeable unto the Analogie of Faith so expresly to answer the Design and intendment of the Apostle wherein also the unsoundness of the two last branches or wayes of applying the second Interpretation with the real coincidence of the first and first branch of the latter Exposition will be discovered To this End the following Positions are to be observed First It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ his Divine or Humane but only of his Person Hence though the things which he mentioneth and expresseth may some of them belong unto or be the Properties of his Divine Nature some of his Humane yet none of them are spoken of as such but are all considered as belonging unto his Person And this solves that difficulty which Chrysostom observes in the Words and strives to remove by a similitude namely that the Apostle doth not observe any Order or Method in speaking of the Divine and Humane Natures of Christ distinctly one after another but first speaks of the one then of the other and then returns again to the former and that frequently But the Truth is he intends not to speak directly and absolutely of either nature of Christ but treating ex professo of his Person some things that he mentions concerning him have a special Foundation in and respect unto his Divine Nature some in and unto his Humane as must every thing that is spoken of him And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ but in the Progress that he makes in the description of his Person and Offices which alone he had undertaken Secondly That which the Apostle principally intends in and about the Person of Christ is to set forth his Dignity Preeminence and Exaltation above all and that not only consequentially to his discharge of the Office of Mediator
related unto him and partaker of his glory is clearely asserted in these words and more is not intended in them Sixthly These things then being premised we may discern the general importance of these expressions The words themselves as was before observed being no where else used in the Scripture we may receive a contribution of light unto them from those in other places which are of their nearest alliance Such are these and the like We have seen his glory the glory of the only Son of God Joh. 1.14 He is the Image of the invisible God Col. 1.15 The glory of God shines forth in him 2 Cor. 4.6 Now in these and the like places the glory of the Divine Nature is so intimated as that we are directed to look unto the Glory of the absolutely invisible and incomprehensible God in him Incarnate And this in general is the meaâ—â—â—g and intendment of the Apostle in these expressions the Son in whom God speaks unto us in the Revelation of the Gospel doth in his own Person so every way answer the Excellencies and Perfections of God the Father that he is in him expresly represented unto our Faith and Contemplation It remaineth then in the second place that we consider the Expressions severally with the reasons why the Apostle thus expresseth the Divine glory of Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the Brightness Light Lustre Majesty of Glory The Apostle in my judgment which is humbly submitted unto consideration alludes and attends unto some thing that the people were instructed by typically under the Old Testament in this great Mystery of the manifestation of the glory of God unto them in and by the Son the Second Person in the Trinity The Ark which was the most signal Representation of the presence of God amongst them was called his Glory So the Wife of Phineas upon the taking of the Ark affirmed that the Glory was departed 1 Sam. 4.22 The glory is departed from Israel for the Ark of God is taken And the Psalmist mentioning the same thing calls it his glory absolutely Psal. 78.61 He gave his glory into the hand of his enemies that is the Ark. Now on the filling of the Tabernacle with the signs of God's presence in Cloud and Fire the Jews affirm that there was a constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Majestick shining glory resting on the Ark which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the splendor of the glory of God in that Typical Representation of his Presence And this was to instruct them in the way and manner whereby God would dwell amongst them The Apostle therefore calling them from the Types by which in much darkness they had been instructed in these Mysteries unto the things themselves represented obscurely by them acquaints them with what that Typical glory and splendour of it signified namely the Eternal glory of God with the Essential beaming and brightness of it in the Son in and by whom the glory of the Father shineth forth unto us So that the words seem to relate unto that way of Instruction which was of old granted unto them Besides they were wont to express their Faith in this Mystery with words unto this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is sometimes put for God himself Psal. 85.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That glory may dwell in our land that is the God of glory or glorious God This glory the Targum calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Majesty of that glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Hab. 1.8 Hence Psal. 44.25 they render those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why hidest thou thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why takest thou away the Majesty of thy glory as both the Venetian and Basil Bibles read the place For the Regia have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Vision of Isaiah chap. 6.1 they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Rashi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Targum And they affirm that it was the same which came down and appeared on Mount Sinai Exod. 19.20 where those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord descended on mount Sinai are rendred by Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Majesty of God was revealed which words from Psal. 68. are applied by our Apostle unto the Son Ephes. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is nothing also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Essential Presence or Majesty of the glorious God This saith he is Christ the Son and thus of old they expressed their faith concerning him The words as was shewed before denote the Divine Nature of Christ yet not absolutely but as God the Father in him doth manifest himself unto us Hence is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt Elias in Tishbi gives us somewhat another account of the Application of that name in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins of blessed memory called the holy Ghost Shechinah because he dwelt upon the Prophets But that this is not so may be observed throughout the Targum wherein the holy Ghost is always expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Shechinah is spoken of in such places as cannot be applied unto him But as the Fulness of the Godhead is said to dwell in the Lord Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.9 and he as the only begotten Son of God to dwell amongst us Joh. 1.14 so is he said in the same sense to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Majesty Presence Splendor of the Glory or the glorious God This then is that whereof the Apostle minds the Jews God having promised to dwell amongst them by his glorious Presence from whence the very name of Jerusalem was called The Lord is there Ezek. 48.35 he who in and under that name was with them as sent by Jehovah Zech. 1.8 was the Son in whom he had now spoken unto them in these latter days And this must needs be of weight with them being instructed that he who had revealed the Will of God unto them was none other but he who had dwelt among them from the beginning representing in all things the Person of the Father being typically revealed unto them as the brightness of his glory The Apostle addes that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express figure or image of his Person that is of the Person of God the Father I shall not enter into any dispute about the meaning of the word Hypostasis or the difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many controversies about these words there were of old And Hierom was very cautious about acknowledging three Hypostases in the Deity and that because he thought the word in this place to denote substantia and
of that mind are many still it being so rendred by the Vulgar Translation But the consideration of these vexed Questions tending not to the opening of the design of the Apostle and meaning of the holy Ghost in this place I shall not insist upon them The 1. Hypostasis of the Father is the Father himself Hereof or of him is the Son said to be the express image As is the Father so is the Son And this agreement likeness and conveniency between the Father and the Son is Essential not Accidental as those things are between relations finite and corporeal What the Father is doth hath that the Son is doth hath or else the Father as the Father could not be fully satisfied in him nor represented by him 2. By Character two things seem to be intended 1. That the Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of God Phil. 2.6 2. That unto us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image of God representing him unto us Col. 1.16 For these three words are used of the Lord Christ in respect unto God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their use seems thus to difference them 1. That is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being existing subsisting in the form of God that is being so essentially so for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Form in the Deity but what is Essential unto it This he was absolutely antecedently unto his Incarnation The whole Nature of God being in him and consequently he being in the Form of God 2. In the Manifestation of God unto us he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.16 The image of the invisible God because in him so partaker of the Nature of the Father do the Power Goodness Holiness Grace and all other glorious Properties of God shine forth being in him represented unto us 2 Cor. 4.6 And both these seem to be comprised in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both that the whole Nature of God is in him as also that by him God is declared and expressed unto us Neither were the Jews of old ignorant of this notion of the Son of God So Philo expresseth their sense de confusione linguarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one be not yet worthy to be called the Son of God yet endeavour thou to be conformed unto his first begotten Word the most antient Angel the archangel with many names for he is called the Beginning the name of God the man according to the Image of God the Seer of Israel And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if we are not meet to be called the sons of God let us be so of his eternal Image the most sacred Word for that most antient Word is the Image of God Thus he expressing some of their conceptions concerning this Eternal character of the Person of the Father We have seen what it is that is intended in this Expression and shall only adde thereunto a consideration of that from whence the Expression is taken The ordinary ingraving of Rings or Seals or Stones is generally thought to be alluded unto It may be also that the Apostle had respect unto some Representation of the glory of God by Ingraving amongst the Institutions of Moses Now there was scarcely any thing of old that more gloriously represented God than that of the Ingraving of his Name on a plate of gold to be worn on the front of the Mitre of the High priest at the sight whereof the great Conqueror of the East fell down before him Mention of it we have Exod. 28.36 Thou shalt make a plate of pure gold and grave upon it like the ingraving of a signet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness of Jehovah or to Jehovah Here was that Name of God which denotes his Essence and Being characterized and ingraven to represent his Holiness and glory to the people And Aaron was to wear this ingraven Name of God on his fore-head that he might bear the iniquity of the holy things and gifts of the children of Israel which could really be done only by him who was Jehovah himself And thus also when God promiseth to bring forth the Son as the corner stone of the Church he promiseth to ingrave upon him the seven eyes of the Lord Zech. 3.9 or the perfection of his Wisdom and Power to be expressed unto the Church in him There having been then this Representation of the presence of God by the character or ingraving of his glorious Name upon the plate of gold which the High priest was to wear that he might bear iniquities the Apostle lets the Hebrews know that in Christ the Son is the real accomplishment of what was typified thereby the Father having actually communicated unto him his Nature denoted by that name whereby he was able really to bear our iniquities and most gloriously represent the Person of his Father unto us And this with submission to better judgments do I conceive to be the design of the Apostle in this his description of the Person of Jesus Christ. It pleased the holy Ghost herein to use these terms and expressions to mind the Hebrews how they were of old instructed though obscurely in the things now actually exhibited unto them and that nothing was now preached or declared but what in their Typical Institutions they had before given their assent unto We have been somewhat long in our Explication of this description of the Person of the Son of God yet as we suppose not any longer than the nature of the things treated of and the manner of their expression necessarily required us to be We shall therefore here stay a while before we proceed to the ensuing words of this verse and take some observation from what hath been spoken for our direction and refreshment in our passage Observe 1. All the glorious Perfections of the Nature of God do belong unto and dwell in the person of the Son Were it not so he could not gloriously represent unto us the Person of the Father nor by the Contemplation of him could we be led to an acquaintance with the Person of the Father This the Apostle here teacheth us as in the Explication of the words we have manifested Now because the confirmation of this allusion depends on the proofs and testimonies given of and unto the Divine Nature of Christ which I have else-where largely insisted on and vindicated from Exceptions I shall not here reassume that task especially considering that the same Truth will again occur unto us Observ. 2. The whole Manifestation of the Nature of God unto us and all communications of grace are immediately by and through the Person of the Son He represents him unto us and through him is every thing that is communicated unto us from the fulness of the Deity conveyed There are sundry signal instances wherein God reveals himself and communicates from his own infinite fulness unto his creatures and in all of them
〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Essential Word of God who is the Person spoken of nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word spoken by him in the revelation of himself his mind and will but a Word that is effectual and operative namely the putting forth of his Divine Power with easiness and Authority accomplishing his Will and Purpose in and by all things This in the Vision of Ezekiel is the communication of a spirit of life to the Cherubs and Wheels to act and move them as seems good to him by whom they are guided For as it is very probable that the Apostle in these words setting forth the Divine Power of the Son in ruling and governing the whole Creation did intend to mind the Hebrews that the Lord Christ the Son is he who was represented in the form of a man unto Ezekiel ruling and disposing of all things and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty whose voice was heard amongst the Wheels so it is most certain that the same thing is intended in both places And this expression of upholding or disposing of all things by the word of his power doth fully declare the glorious providence emblematically expressed in that Vision The Son being over all things made by himself as on a Throne over the Cherubims and Wheels influenceth the whole Creation with his Power communicating unto it respectively subsistence life and motion acting ruling and disposing of all according to the counsel of his own will This then is that which the Apostle assigns unto the Son thereby to set out the dignity of his Person that the Hebrews might well consider all things before they deserted his Doctrine He is one that is partaker essentially of the Nature of God being the brightness of glory and the express image of his Father's Person who exerciseth and manifesteth his divine Power both in the creation of all things as also in the supportment rule and disposal of all after they are made by him And hence will follow as his Power and Authority to change the Mosaical Institutions so his Truth and Faithfulness in the Revelation of the Will of God by him made which it was their duty to embrace and adhere unto The several passages of this Verse are all of them conjoyned by the Apostle and used unto the same general end and purpose but themselves are of such distinct senses and importance considered absolutely and apart that we shall in our passage take out the Observations which they singly afford unto us And from these last words we may learn 1. Our Lord Jesus Christ as the Son of God hath the weight of the whole Creation upon his hand and disposeth of it by his Power and Wisdom 2. Such is the nature and condition of the Vniverse that it could not subsist a moment nor could any thing in it act regularly unto its appointed end without the continual supportment guidance influence and disposal of the Son of God We may briefly consider the sum of both these joyntly to manifest the Power and Care of Christ over us as also the weak dependent condition of the whole Creation in and by it self The things of this Creation can no more support act and dispose themselves then they could at first make themselves out of nothing The greatest cannot conserve it self by its Power or Greatness or Order nor the least by its distance from Opposition Were there not a mighty hand under them all and every one they would all sink into confusion and nothing did not an effectual Power influence them they would become a slothful heap It is true God hath in the creation of all things implanted in every particle of the Creation a special natural inclination and disposition according unto which it is ready to act move or work regularly but he hath not placed this Nature and Power absolutely in them and independently of his own Power and Operation The Sun is endued with a nature to produce all the glorious effects of Light and Heat that we behold or conceive the Fire to burn the Wind to blow and all creatures also in the like manner but yet neither could Sun or Fire or Wind preserve themselves in their being or retain the principles of their Operations did not the Son of God by a constant continual emanation of his eternal Power uphold and preserve them nor could they produce any one effect by all their actings did not he work in them and by them And so is it with the sons of men with all Agents what ever whether natural and unnecessary or free and proceeding in their operations by election and choice Hence Paul tells us that in God we live and move and have our being Acts 17.28 He had before asserted that he had of one bloud made all nations v. 26. That is all men of one whom he first created to which he addes that we may may know that he hath not so left us to stand by our selves on that first foundation or that we have any Power or Ability being made to do or act any thing without him that in him that is in his Power Care Providence and by vertue of his effectual influence our lives are supported and continued that we are acted moved and enabled thereby to do all we do be it never so small wherein there is any effect of life or motion So Daniel tells Belshazzar that his breath and all his ways were in the hand of God Dan. 5.23 His breath in the supportment and continuance of his Being and his ways in his effectual guidance and disposal of them Peter speaks to the same purpose in general concerning the fabrick of the Heavens Sea and Earth 2 Pet. 3.5 Now what is thus spoken of God in general is by Paul particularly applied unto the Son Col. 1.16 17. All things were created by him and for him and he is before all things and by him all things consist He did not only make all things as we have declared and that for himself and his own glory but also he continues in the head of them so that by him and by his Power they consist are preserved in their present state and condition kept from dissolution in their singular existence and in a consistency among themselves And the reason hereof is taken first from the limited finite dependent condition of the Creation and the absolute necessity that it should be so It is utterly impossible and repugnant to the very nature and being of God that he should make create or produce any thing without himself that should have either a self-subsistence or a self-sufficiency or be independent on himself All these are natural and Essential Properties of the Divine Nature where they are there is God so that no creature can be made partaker of them Where we name a creature we name that which hath a derived and dependant Being And that which cannot subsist in and by it self cannot act so neither Secondly The Energetical Efficacy of
Lyranus Cajetan Estlus Ribera A Lapide all desert their own Text and expound the words according to the Original The Antients also as Chrysostom Theophilact and Oecumenius lay the chief weight of their whole Exposition of this place on the words omitted in that Translation The doctrine of purging our sins by Christ is deep and large extending its self unto many weighty heads of the Gospel but we shall follow our Apostle and in this place pass it over briefly and in general because the consideration of it will directly occur unto us in our progress Two things the Apostle here expresseth concerning the Messiah and one which is the foundation of both the other he implyeth or supposeth First He expresseth What he did he purged our sins Secondly How he did it he did it by himself That which he supposeth as the foundation of both these is that he was the Great High Priest of the Church they with whom he dealt knowing full well that this matter of purging sins belonged only unto the Priest Here then the Apostle tacitely enters upon a Comparison of Christ with Aaron the High Priest as he had done before with all the Prophetical Revealers of the Will of God and as he named none of them in particular no more doth he here name Aaron but afterwards when he comes more largely to insist on the same matter again he expresly makes mention of his name as also of that of Moses And in both the things here ascribed unto him as the great High Priest of his Church doth he prefer him above Aaron First In that he purged our sins that is really and effectually before God and in the Conscience of the sinner and that for ever Whereas the Purgation of sins about which Aaron was employed was in its self but typical external and representative of that which was true and real both of which the Apostle proves at large afterwards Secondly In that he did it by himself or the offering of himself whereas what ever Aaron did of this kind he did it by the offering of the blood of Bulls and Goats as shall be declared And hence appears also the vanity of the Gloss of a learned man on these words postquam saith he morte sua causam dedisset ejus fidei per quam à peccatis purgamur quod nec Moses fecerat nec Prophetae For as we shall see that Christs purging of our sins doth not consist in giving a ground and cause for faith whereby we purge our selves so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets who had nothing to do in the work of purging sin but with Aaron who by Office was designed thereunto Let us then see what it is that is here ascribed unto the Lord Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most frequently denote real actual Purification either of outward defilements by healing and cleansing as Mark 1.40 Chap. 7.19 Luke 5.12 or spiritual defilements of sin by sanctifying Grace as Acts 15.9 2 Cor. 7.1 Ephes. 5.26 But it is also frequently used in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge by Expiation or Attonement as Heb. 9.22 23. And in the like variety is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also used But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Purgation or Purification of our sins cannot here be taken in the first sense for real and inherent sanctifying First Because it is spoken of as a thing already past and perfected having purged our sins when Purification by Sanctification is begun only in some not all at any time perfected in none at all in this world Secondly Because he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself alone without the use or Application of any other medium unto them that are purged When real inherent Sanctification is with washing of Water by the word Ephes. 5.26 or by Regeneration and renewing of the Holy Ghost Titus 3 5. And the gloss above mentioned that Christ should purge us from our sins in his death by occasioning that Faith whereby we are cleansed is excluded as was in part shewed before by the Context That is assigned unto the death of Christ as done really and effectually thereby which was done tipically of old in the Legal Sacrifices by the Priests as is evident from the Antithâ—sis couched in that Expression by himself But this was not the way whereby sins were of old purged by Sacrifices namely by the begetting a perswasion in the minds of men that should be useful for that purpose and therefore no such things is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is such a purging as is made by Expiation Lustration and Attonement That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatio Attonement Propitiation So is that Word rendered by the LXX Exod. 29.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Attonement or Expiation They do indeed mostly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate to appease to attone but they do it also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge as Exod. 29.37 and Chap. 30 10. So also in other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is expiatio expiamentum piaculum Expiation Attonement diversion of guilt So Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cast him down headlong for an expiation of the Army or as one that by his death should expiate bear take away the guilt of the Army And such Lustrations were common among the Heathen when Persons devoted themselves to destruction or were devoted by others to purge lustrate bear the guilt of any that they might go free such were Codius Menaeceus and the Decii whose stories are known This purging then of our sins which the Apostle declareth to have been effected before the Ascension of Christ and his sitting down at the Right Hand of God consisteth not in the actual Sanctification and Purification of believers by the Spirit in the Application of the blood of Christ unto them but in the Attonement made by him in the Sacrifice of himself that our sins should not be imputed unto us And therefore is he said to purge our sins and not to purge us from our sins And where ever sins not sinners are made the Object of any Mediatory acts of Christ that act immediately respecteth God and not the sinner and intends the removal of sin so as that it should not be imputed So Chap. 2.17 of this Epistle he is a merciful High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile the sins of the people that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Attonement or Reconciliation with God for the sins of the people And again He underwent death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the redemption of Transgressions under the first Covenant that is to pay a price for them that transgressors might be set free from the sentence
his shoulders under that Burden which none else could bear when all lay in a desperate condition Secondly The greatness of this delivery it is from Wrath and Curse and Vengeance Eternal Not from a Trouble or Danger of a few dayes continuance not from a momentary suffering but from Everlasting Wrath under the curse of God and power of Satan in the execution of it which necessarily attend sin and sinners And Thirdly The Way whereby he did it not by his word whereby he made the world not by his Power whereby he sustains and rules the things that he hath made not by paying a price of corruptible things not by revealing a way unto us only whereby we our selves might escape that condition wherein we were as some foolishly imagine but by the sacrifice of himself making his soul an Offering for sin and offering up himself unto God through the Eternal Spirit by laying down his Life for us and greater love can no man manifest than by so doing And Fourthly The Infinite Condescension that he used to put himself into that condition wherein by himself he might purge our sins For to this purpose when he was in the form of God he emptied himself of his Glory made himself of no account was made flesh took on him the form of a servant that he might be obedient unto death the death of the Cross. And Fifthly The End of his undertaking for us which was the bringing of us unto God into his Love and Favour here and the Eternal Enjoyment of him hereafter All these things I say doth the Scripture insist frequently and largely upon to set forth the Excellency of the Love of Christ to render it admirable and amiable unto us And these things should we lay up in our Hearts and continually ponder them that we may give due Acceptance and entertainment to this wonderful Love of the Son of God THe Apostle having thus asserted in general the Sacerdotal Office of Christ and the Sacrifice that he offered with the End of it because that could not be done without the greatest Dejection Humiliation and Abasement of the Son that we may not conceive that he was left in or doth yet abide under the same Condition adds the blessed Event and Consequent of his great work and undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate down on the right hand of the Majesty on High These words we have already opened as to their sense and importance The design and meaning of the Holy Ghost in them is nextly to be considered The things to be enquired after to this End are First The scope of the Apostle in these words Secondly The manner of his expressing his intendment and the particulars therein intended Thirdly What he related unto in the Mosaical Oeconomy whereby he strengthened the Argument which he had in hand Two things the Apostle in general designs in these words First That the Lord Christ undertaking to purge our sins did by the one offering of himself perfectly effect it so discharging the whole work of his Priesthood as to the making Attonement for sinners This the blessed issue of his undertaking doth demonstrate Immediately upon his work he entered into the Glorious Condition here expressed a signal pledge and Evidence that his Work was perfected and that God was fully satisfied and well pleased with what he had done Secondly The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words His Spirit did of old signifie both his sufferings and the Glory that should follow 1 Pet. 1.11 as himself interpreted the Scriptures unto his Disciples Luke 24.26 And this upon the close of his work he requested as due unto him upon Compact and Promise John 17.5 These are the things in general designed by the Apostle in these words Secondly The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins and what is particularly intimated therein is to be considered Some mistakes or groundless curiosities must first be removed and then the real importance of the words declared Some contend that the Left Hand of old was most honourable so that the placing of Christ at the Right Hand of God as it denotes his Honour and Glory so also an inferiority unto the Father To this purpose they produce some sayings out of some antient Writers among the Heathen giving the preference of place or dignity unto the Left Hand As these sayings are made use of by the Romanists to answer an Objection of very little moment against Peters Supremacy taken from some antient Episcopal Seals wherein the figure of Paul was placed on the Right Hand of that of Peter But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles And in Scripture the Right Hand doth constantly denote Dignity and Preheminence The instance of Jacobs blessing Josephs Children testifies also the constant usage of those antient times from the intimation of nature it self Gen. 48.17 18 19. And the disposal of the Sheep and Goats at the last day to the Right hand and Left gives the Priviledge to the former So Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand place denoteth a quality of dignity And Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would have signified any lessening or diminution he would not have said sit on my Right Hand but on my Left So that it is Honour and Glory which is signified by this Expression and that only Some granting the Right Hand to denote the most honourable place enquire whither this be spoken in reference unto God the Father himself or unto others that do or may be supposed to sit on his left hand For the first sense contends Maldonate on Matth. 16.19 For saith he though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father yet as to his immediate Rule over the Church he may more shew forth his Power and Glory in the Rule and Government of all things Others contend that it is spoken with respect unto sitting at the left hand above which this is preferred But this whole enquiry is both curious and groundless For First Though sitting at the Right Hand be a token of great Glory and Dignity yet as the Apostle speaks in this very case it is manifest that he is excepted who put all things under him 1 Cor. 15.27 He who thus exalted him over all at his right hand is excepted and Secondly Here is no comparison at all or regard to sitting on the left hand nor is there so where ever that expression is used but only the Glory of Christ the Mediator is absolutely declared And this may be cleared by other instances Solomon placed his Mother when she came unto him on his Right Hand a token of exceeding Honour but he himself sate down on the Throne of the Kingdom 1 Kings 2.19 The Church is said
〈◊〉 is both to differ and excel but the differentius of the Vulgar yields no good sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit sortitus est jure hereditario obtinuit of the importance of which word before Being in so much preferred exalted made eminent above Angels as he obtained inherited a more excellent name than they There are five things considerable in and for the Exposition of these words First What it is that the Apostle asserts in them as his general Proposition namely that the Son as the great Priest and Prophet of the Church was preferred above and made more glorious and powerful than the Angels and how this was done and wherein it doth consist Secondly When he was so preferred above them which belongs unto the Explication and right understanding of the former Thirdly The Degree of this preference of him above the Angels intimated in the comparison being by so much made more excellent as he hath c. Fourthly The Proof of the Assertion both absolutely and as to the Degree intimated and this is taken from his Name Fifthly The way whereby he came to have this Name he obtained it as his lot and portion or he inherited it First He is made more excellent than the Angels preferred above them that is say some declared so to be Tum res dicitur fieri cum incipit patesieri Frequently in tho Scripture a thing is then said to be made or to be when it is manifested so to be And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used Rom. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God be true and every man a liar that is manifested and acknowledged so to be So James 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is approved in trial and thereby manifested to be sincere and sound In this sense the Apostle tells us Rom. 1.3 that the Lord Christ was declared to be the Son of God by the resurrection from the dead The resurrection from the dead did not make him to be the Son of God but evidently manifested and declared him so to be According to this interpretation of the words that which the holy Ghost intimateth is That whereas the Lord Christ ministred in an outwardly low condition in this world whilst he purged our sins yet by his sitting down at the right hand of God he was revealed manifested declared to be more excellent than all the Angels in heaven But I see no reason why we should desert the proper and most usual signification of the word nothing in the Context perswading us so to do Besides this suits not the Apostles design who doth not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels but that really he was preferred and exalted above them So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred exalted actually placed in more Power Glory Dignity than the Angels This John Baptist affirms of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was preferred before me because he was before me Preferred above him called to another manner of Office than that which John ministred in made before or above him in Dignity because he was before him in Nature and Existence And this is the proper sense of the words The Lord Jesus Christ the Revealer of the Will of God in the Gospel is exalted above preferred before made more excellent and glorious than the Angels themselves all or any of them who ministred unto the Lord in the giving of the Law on mount Sinai Some object unto this Interpretation That he who is said to be made or set above the Angels is supposed to have been lower than they before To which I answer And so he was not in respect of Essence Subsistence and real Dignity but in respect of the infirmities and sufferings that he was exposed unto in the discharge of his word here on the earth as the Apostle expresly declares chap. 2.9 2. And this gives us light into our second enquiry on these words namely When it was that Christ was thus exalted above the Angels 1. Some say that it was in the time of his Incarnation for then the Humane Nature being taken into Personal subsistence with the Son of God it became more excellent than that of the Angels This sense is fixed on by some of the Antients who are followed by sundry Modern Expositors But we have proved before that it is not of either Nature of Christ absolutely or abstractedly that the Apostle here speaketh nor of his Person but as vested with his Office and discharging of it And moreover the Incarnation of Christ was part of his Humiliation and Exinanition and is not therefore especially intended where his Exaltation and Glory is expresly spoken of 2. Some say that it was at the time of his Baptism when he was anointed with the Spirit for the discharge of his Prophetical Office Isa. 60.1 2. But yet neither can this Designation of the time be allowed And that because the main things wherein he was made lower than the Angels as his temptations and sufferings and death it self did follow his Baptism and Unction 3. It must therefore be the time of his Resurrection Ascension and Exaltation at the Right hand of God which ensued thereon that is designed as the season wherein he was made more excellent than the Angels as evidently appears from the Text and Context For 1. That was the Time as we have shewed before when he was gloriously vested with that All Power in heaven and earth which was of old designed unto him and prepared for him 2. The Order also of the Apostles discourse leads us to fix on this season After he had by himself purged our sins he sat down c. Being made so much more excellent that is therein and then he was so made 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion is elsewhere as we shall see applied by himself unto his Resurrection and the Glory that ensued and consequently they are also in this place intended 4. This Preference of the Lord Christ above the Angels is plainly included in that Grant of All Power made unto him Matth. 28.18 expounded Ephes. 1.21 22. 5. The Testimony used by the Apostle in the first place is the word that God spake unto his King when he set him upon his holy Hill of Sion Psal. 2.6 7 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom The Lord Christ then who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels after his Humiliation in the Assumption of the Humane Nature with the sufferings and temptations that he underwent upon his Resurrection was exalted into a condition of Glory Power Authority and Excellency and entrusted with Power over them as our Apostle here informs us 3. In this Preference and Exaltation of the Lord Christ there is
a Degree intimated being made so much more c. now our conceptions hereabout as to this place are wholly to be regulated by the Name given unto him Look saith the Apostle how much the Name given unto the Messiah excels the Name given unto Angels so much doth he himself excell them in Glory Authority and Power for these Names are severally given them of God to signifie their state and condition What and how great this difference is we shall afterwards see in the consideration of the Instances given of it by the Apostle in the Verses ensuing 4. The Proof of this Assertion which the Apostle first fixeth on is taken from the Name of Christ. His Name not given him by man not assumed by himself but ascribed unto him by God himself Neither doth he here by the Name of Christ or the name of the Angels intend any individual proper names of the one or the other but such Descriptions as are made of them and Titles given unto them by God as whereby their state and condition may be known Observe saith he how they are called of God by what Names and Titles he owns them and you may learn the Difference between them This Name he declares in the next Verse God said unto him Thou art my Son this day have I begotten thee It is not absolutely his being the Son of God that is intended but that by the testimony of the holy Ghost God said these words unto him Thou art my Son and thereby declared his state and condition to be far above that of the Angels to none of whom he ever said any such thing but speaks of them in a far distinct manner as we shall see But hereof in the next Verse Some by this excellent Name understand his Power and Dignity and Glory called his name above every name Phil. 2.8 but then this can no way prove that which the Apostle produceth it for it being directly the same with that which is asserted in whose confirmation it is produced 5. The last thing considerable is How the Lord Christ came by this Name or obtained it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he obtained it by Inheritance as his peculiar lot and portion for ever In what sense he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir was before declared As he was made the Heir of all so he inherited a more excellent Name than the Angels Now he was made Heir of all in that all things being made and formed by him the Father committed unto him as Mediator a peculiar Power over all things to be disposed of by him unto all the ends of his Mediation So also being the Natural and Eternal Son of God in and upon the discharge of his work the Father declared and pronounced that to be his Name see Luke 1.35 Isa. 7.14 chap. 9.6 His being the Son of God is the proper foundation of his being called so and his discharge of his Office the Occasion of its declaration so he came unto it by Right of Inheritance when he was declared to be the Son of God with Power by the resurrection from the dead Rom. 1.3 This then is the sum of the Apostles Proposition and the Confirmation of it A Name given by God to that end and purpose doth truly declare the nature state and condition of him or them to whom it is given But unto Christ the Mediator there is a Name given of God himself exceedingly more excellent than any that by him is given unto the Angels which undeniably evinceth that he is placed in a state and condition of Glory far above them or preferred before them I shall only observe one or two things concerning the Hebrews to whom the Apostle wrote and so put an end to our Exposition of this Verse First then this discourse of the Apostle proving the Preheminence of the Messiah above the Angels was very necessary unto the Hebrews although it were very suitable unto their own principles and in general acknowledged by them It is to this day a Tradition amongst them that the Messiah shall be exalted above Abraham and Moses and the ministring Angels Besides they acknowledged the Scriptures of the Old Testament wherein the Apostle shews them that this Truth was taught and confirmed But they were dull and flow in making Application of these Principles unto the confirmation of their faith in the Gospel as the Apostle chargeth them Chap. 5.11 12. And they had at that time great Speculations about the Glory Dignity and Excellency of Angels and were fallen into some kind of worshipping of them And it may be this Curiosity Vanity and Superstition in them was heightned by the heat of the Controversie between the Pharisees and Sadduces about them the one denying their Existence and being the other whom the body of the People followed exâ—lting them above measure and inclining to the Worship of them This the Apostle declares Col. 2.18 treating of those Judaizing Teachers who then troubled the Churches he chargeth them with fruitless and curious speculations about Angels and the worshipping of them And of their Ministry in the giving of the Law they still boasted It was necessary therefore to take them off from this Confidence of that Priviledge and the superstition that ensued thereon to instruct them in the Preheminence of the Lord Christ above them all that so their thoughts might be directed unto him and their Trust placed in him alone And this Exaltation of the Messiah some of their latter Doctors assert on Dan. 7.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I behold until the Thrones were set placed exalted as in the Original Chaldee and as all old Translations Greek Latin Syriack and Arabick render the words however Ours read untill the Thrones were cast down affirming that one of those Thrones was fâ—r the Messiah before whom all the Angels ministred in obedience Secondly It may not be amiss to remark that the Jews have alwayes had a Tradition of the glorious name of the Messiah which even since their utter Rejection they retain some obscure remembrance of The name which they principally magnifie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron Ben Vzziel in his Targum on Gen. 5. ascribâ—s this name to Enoch when he was translated he ascended into Heaven in the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his name was called Mitatron the greâ—t Scribe But this opinion of Enoch being Metatron is rejected and confuted in the Talmud There they tell us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the world or as Elias calls him in Thisbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Gods Presence And in the first mention of this Name which is Talmud Tract Saned cap. 4. fol. 38. they plainly intimate that they intended an uncreated Angel by this Expression And such indeed must He be unto whom may be assigned what they ascribe unto Metatron For as Reuchlin from the Cabbalists informs us they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
The Teacher of Moses himself was Metatron He it is saith Elias that is the Angel alwayes appearing in the Presence of God of whom it is said My name is in him And the Talmudists that he hath power to blot out the sins of Israel whence they call him the Chancellour of Heaven And Bechai on Exod. 23. affirms that this name signifies both a Lord a Messenger and a Keeper A Lord because he ruleth all a Messenger because he stands alwayes before God to do his Will and a Keeper because he keepeth Israel I confess the Etymologie that he gives of this name to that purpose is weak and foolish as is also that of Elias who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Tongue one sent But yet it is evident what is intended by all these obscure Intimations the increated Prince of Glory and his Exaltation over all with the Excellency of his name is aimed at For the word it self it is either a meer corruption of the Latin word Mediator such as is usual amongst them or a Gematrical Fiction to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty there being a coincidence in their numeral letters The Doctrine of the Preference and Preheminence of Christ is insisted on by the Apostle unto the End of this Chapter and therefore I shall not treat of it untill we have gone through all the Proof's of it produced and then but briefly neither having already in part spoken of it in our Consideration of his Soveraignty and Lordship over all That which we are peculiarly instructed in by these words is that All Preheminence and Exaltation of one above others depends on the supream Counsel and Will of God The instance he gives of him who is exalted over all sufficiently confirms our general Rule He had his Name denoting his Glory and excellency by Inheritance an heritage designed for him and given unto him in the Counsel Will and good pleasure of God He gave him that name above every name Phil. 2.9 And that of his own Will and pleasure It pleased the Father that in him all fulness should dwell That so in all things he might have the Preheminence Col. 1.16 17. He fore-ordained him unto it from Eternity 1 Pet. 1.20 and actually exalted him according to his Eternal Counsel in the fulness of time Acts 2.36 Chap. 5.31 This Prelation then of Christ above all depends on the Counsel and Pleasure of God and he is herein a Pattern of all Priviledge and Preheminence in others Grace Mercy and Glory spiritual things and eternal are those wherein really there is any difference among the Sons of men Now that any one in these things is preferred before another it depends meerly on the sole good pleasure of God No man in these things makes himself to differ from another neither hath he any thing that he hath not received God hath Mercy on whom he will have mercy And this Discrimination of all things by the Supream Will of God especially Spiritual and Eternal is the Spring Fountain and Rule of all that Glory which he will manifest and be exalted in unto Eternity Verse V. THe Apostle proceedeth to the confirmation of his Proposition concerning the Preheminence of the Lord Christ above the Angels and of his proof of it from the Excellency of the Name given unto him And this he doth by sundry Testimonies produced out of the Old Testament two whereof are conjoyned in this Verse as the Verses are divided in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. dixit aliquando said he sometimes for at any time Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at any time said God Eloah God is supplyed needlesly though better than those who would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impersonally was it said at any time For it is express in the Psalm from whence the words are taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord said The Lord said unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my Son this day have I begotten thee The Elipsis of the Verb substantive in the Original which is perpetual is supplyed by the Apostle with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Son Further difficulty in the Grammatical sense of the words there is not And hâ—re we shâ—ll close this Verse or at least consider this Testimony by its self Verse 5. Vnto which of the Angels did he at any time or ever say thou art my Son this day have I begotten thee Two things are considerable in these words 1. The manner of the Apostles producing the Testimony which he intended to make use of Vnto which of the Angels said he at any time 2. The Testimony it self Thou art my Son this day have I begotten thee In the former three things may be observed First That the Testimonie which in a matter of Faith he insisted on is that of the Scripture He refers the Jews unto that common Principle which was acknowledged between them Men had not as yet learned in such contests to make that cavilling return which we are now used unto How do you know those Scriptures to be the word of God Nor indeed is it suitable unto common Honesty for men to question the credit and prostitute the Authority of their own most Sacred Principles for no other end but to prejudice their Adversaries But our Apostle here confidently sends the Hebrews to the acknowledged Rule of their Faith and Worship whose Authority he knew they would not decline Isa. 8.21 Secondly That the Apostle argues negatively from the Authority and Perfection of the Scripture in things relating to Faith and the Worship of God It is no where said in the Scripture to Angels therefore they have not the Name spoken of or not in that manner wherein it is ascribed to the Messiah This Argument saith an Expositor of great name in this place seems to be weak and not unlike unto that which the Hereticks make use of in the like cases And therefore answers that the Apostle argues negatively not only from the Scripture but from Tradition also But this Answer is far more weak than the Argument is pretended to be The Apostle deals expresly in all this Chapter from the Testimony of Scripture and to that alone do his words relate and therein doth he issue the whole Controversie he had in hand knowing that the Jews had many corrupt Traditions expresly contrary to what he undertook to prove particularly that the Law of Moses was Eternally Obligatory against which he directly contends in the whole Epistle An Argument then taken negatively from the Authority of the Scripture in matters of Faith or what relates to the Worship of God is valid and effectual and here consecrated for ever to the use of the Church by the Apostle Thirdly That the Apostle either indeâ—d grants or else for Arguments sake condescends unto the Apprehension of the Hebrews that there is a distinction of degrees and preheminence amongst the Angels
themselves To confirm therefore his general Assertion of the Dignity and Preheminence of Christ above them all he provokes them to instance in any one of them which either indeed or in their Apprehension was promoted above others to whom such Words as these were ever spoken To which of the Angels said he his Assertion respects not only the community of them but any or all of the chief or Princes among them There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10.13 Chief Princes among the Angels And of them Michael the Prince of the People of God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is not in Order but the chief in Dignity their Head and Leader Now saith the Apostle to which of any of these or of the rest of them were these words spoken Proceed we now to the Testimony its self produced Three things are required to make it pertinent unto his Purpose and useful unto the End for which he makes mention of it First That He of whom he speaks was peculiarly intended therein Secondly That there be in it an Assignation of a Name unto him made by God himself which thereon he might claim as his peculiar Inheritance Thirdly That this Name either absolutely or in its peculiar manner of Appropriation unto him is more excellent than any that was ever given unto Angels as a sign of their Dignity Authority and Excellency And these things for the clearing of the Apostles Argument must particularly be insisted on First The words produced do peculiarly belong unto him to whom they are applyed That is it is the Messiah who is prophesied of in the second Psalm from whence they are taken This with all Christians is put beyond dispute by the Application of it in several places unto him as Acts 4.25 26 27. Acts 13.33 Heb. 5.5 It is certain also that the Jews alwayes esteemed this Psalm to relate unto the Messiah they do so to this day Hence the Targum on the Psalm expresly applyes it unto him thus rendring these words O beloved as a Son to his Father thou art pure to me as in the day wherein I created thee So are the words perverted by the Targumist not knowing what sense to ascribe unto them which is frequent with him But it is manifest that the constant Opinion of the antient Jews was that this Psalm principally intended the Messiah nor did any of them of old dissent Some of their latter Masters are otherwise minded but therein discover their obstinacy and iniquity Thus Rabbi Solomon Jarchi in his Comment on this Psalm in the Venetian Edition of the great Masoretical Bibles affirms that what ever is sung in this Psalm our Masters interpreted of Messiah the King but saith he according unto the sound of the words and for the confutation of the Hereticks that is Christians it is convenient that we expound it of David So wickedly corrupt and partial are they now in their Interpretations of the Scripture But these words are left out in the Basil Edition of the same Notes and Comments by the fraud it may be of the Jews employed in that work so to hide the dishonesty of one of their great Masters But the confession of the Judgement of their Fathers or Predecessors in this matter is therein also extant And Aben Ezra though he would apply it unto David yet speaks doubtfully whether it may not better be ascribed unto the Messiah But this was not enough for the Apostle that those with whom he dealt acknowledged these words to be spoken concerning the Messiah unless they were so really that so his Argument might proceed ex veriâ— as well as ex concessis from what was true as upon what was granted This then we must next enquire into The whole Psalm say some seems principally if not only to intend David He having taken the Hill and Tower of Sion and setled it for the seat of his Kingdom the Nations round about tumultuated against him and some of them as the Philistines presently engaged in War against him for his ruine 2 Sam. 5.17 To declare how vain all their Attempts should be and the certainty of Gods purpose in raising him to the Kingdom of Israel and for his preservation therein against all his adversaries with the indignation of God against them the Holy Ghost gave out this Psalm for the comfort and Establishment of the Church in the perswasion of so great a mercy And this is borrowed of Rashi But suppose the Psalm to have a farther respâ—â—â— than unto David and his temporal Kingdom and that it doth point at the Messiah under the Type of David yet then also what ever is spoken in it must firstly and properly be understood of David So that if the words insisted on by the Apostle do prove that the Lord Christ was made more excellent than the Angels they prove the same concerning David also concerning whom they were spoken in the first place Answ. 1. There is no cogent Reason why we should acknowledge David and his Kingdom to be at all intended in this Psalm The Apostles we see apply it unto the Lord Christ without any mention of David and that four several times Twice in the Acts and twice in this Epistle The Jews acknowledge that it belongs unto the Messiah Besides there are sundry things spoken in the Psalm that could never truly and properly be applyed unto David Such are the Promises v. 8 9. and the Invitation of all men to put their Trust and Confidence in him v. 12. And we have a Rule given us by the Holy Ghost that where any thing seems to be spoken of any one to whom it doth not properly belong there the Person is not at all to be understood but the Lord Christ himself immediately This Rule Peter gives us in his interpretation of the sixteenth Psalm and his Application of it unto the Lord Jesus Acts 2.29 30 31. So that there is no necessity to grant that there is any reference in these words to any Type at all But Secondly We grant the David was a Type of Christ and that as he was King of the people of God Hence he is not only often signally called the Son of David but David also Jer. 30.9 Ezek. 37.24 25. Hos. 3.5 And the Throne and Kingdom promised to David for ever and ever that it should be as the Sun and established for ever as the Moon Psal. 89.36 37. that is whilest the world endures had no Accomplishment but in the Throne and Kingdom of his Son Jesus Christ. Thus also many other things are said of him and his Kingdom which in Propriety of Speech can no way be applyed unto him but as he was a Type of Christ and represented him to the Church We may then grant as that about which we will not contend that in this Psalm consideration was had of David and his Kingdom but not absolutely but only as a Type of Christ. And hence two things will follow First
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
as to their authority on the veracity of him that maketh use of them and as to their cogency in Argument on the acknowledgment of them on whom they are pressed Where we find these concurring as in this place there remains nothing for us but to endeavour a Right understanding of what is in it self infallibly true and unquestionably cogent unto the ends for which it is used Indeed the main Difficulty which in this place Expositors generally trouble themselves withall ariseth purely from their own mistake They cannot understand how these words should pâ—ove the Natural Sonship of Jesus Christ which they supposed they are produced to confirm seeing it is from thence that he is exalted above the Angels But the truth is the words are not designed by the Apostle unto any such end his aim is only to prove that the Lord Christ hath a Name assigned unto him more excellent either in it self or in the manner of its Attribution than any that is given unto the Angels which is the medium of this first Argument to prove him not as the Eternal Son of God nor in respect of his Humane Nature but as the Revealer of the Will of God in the Gospel to be preferred above all the Angels in heaven and consequently in particular above those whose ministery was used in the giving of the Law Two things then are necessary to render this Testimony effectual to the purpose for which it is cited by the Apostle first that it was originally intended of him to whom he doth apply it secondly that there is a Name in it assigned unto him more excellent than any ascribed unto the Angels For the first of these we must not wave the Difficulties that Interpreters have either found out in it or cast upon it The words are taken from 2 Sam. 7.14 and are part of the Answer returned from God unto David by Nathan upon his resolution to build him an house The whole Oracle is as followeth v. 11. The Lord telleth thee that he will make thee an house v. 12. And when thy days be fulfilled and thou shalt sleep with thy fathers I will set up thy seed after thee which shall proceed out of thy bowels and I will establish his Kingdom Or as 1 Chron. 17.11 And it shall come to pass when thy days be expired that thou must go to be with thy fathers that I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom v. 13. He shall build an house for my name and I will establish the throne of his kingdom for ever chap. 13. v. 12. he shall build me an house and I will establish his throne for ever v. 14. I will be his Father and he shall be my son if he commit iniquity I will chastise him with the rod of men and with the stripes of the children of men v. 15. But my mercy shall not depart away from him as I took it from Saul whom I put away before thee 1 Chron. 13. I will be his Father and he shall be my son and I will not take my mercy away from him as I took it from him that was before thee v. 16. And thy house and thy kingdom shall be established for ever before me thy throne shall be established for ever 1 Chron. But I will settle him in mine house and in my kingdom for ever and his throne shall be established for evermore This is the whole Divine Oracle from whence the Apostle takes the testimony under consideration and the difficulty wherewith it is attended ariseth from hence that it is not easie to apprehend how any thing at all in these words should be appropriated unto the Lord Christ seeing Solomon seems in the whole to be directly and only intended And concerning this difficulty there are three Opinions among Interpreters 1. Some cutting that knot which they suppose could not otherwise be loosed affirm that Solomon is not at all intended in these words but that they are a direct and immediate Prophesie of Christ who was to be the Son of David and to build the Spiritual House or Temple of God And for the confirmation of this Assertion they produce sundry Reasons from the Oracle it self As 1. It is said That God would raise up to David a seed or son intimating that he was not as yet born being foretold to be raised up whereas Solomon was born at the time of this Prophesie 2. It is also affirmed that this Son or seed should reign and sit upon the throne of David after his decease and being gathered unto his fathers whereas Solomon was made King and sate upon the Throne whilst David was yet alive and not entred into rest with his fathers 3. The Throne of this Son is to be established for ever or as the same promise is expressed Psal. 89. whilst the Sun and Moon continue The Throne of Solomon and his posterity failing within a few Genâ—rations 4. The Title there given unto him who is directly prophesied of shews him as our Apostle intimates to be preferred above all the Angels and none will say that Solâ—mon was so who as he was inferiour to them in Nature and Condition so by sin he greatly provoked the Lord against himself and his posterity But yet all these Observations though they want not some appearance and probability of reason come short of proving evidently what they are produced for as we may briefly manifest for 1. It doth not appear that Solomon was born at the time of the giving forth of this Oracle if we must suppose that God intimated in it unto David that none of the sons which he then had should succeed him in his Kingdom yea it is manifest from the story that he was not Besides raising up doth not denote the Birth or Nativity of the person intended but his Designation or Exaltation to his Throne and Office as is the usual meaning of that expression in the Scripture so that Solomon might be intended though now born yea and grown up if not yet by the providence of God marked and taken out from amongst his brethren to be King as afterwards he was 2. Although a few days before the death of David to prevent Sedition and Division about Titles and Pretensions to the Kingdom Solomon by his appointment was proclaimed King or Heir to the Crown yet he was not actually vested with the whole Power of the Kingdom until after his natural decease Moreover also David being then very weak and feeble and rendred unable for Publick Administration the short remainder of his days after the Inauguration of Solomon needed no Observation in the Prophesie The other two remaining Reasons must be afterwards spoken unto And for the present removal of this Exposition I shall only observe That to affirm Solomon not at all to be intended in this Oracle nor the House or Temple which afterwards he built is to make the whole Answer of God by the
Prophet unto David to be Equivocal For David enquired of Nathan about building an House or material Temple unto God Nathan returns him answer from God that he shall not do so but that his son should perform that work This Answer David understands of his immediate son and of a material House and thereupon makes material provision for it and preparation in great abundance upon the encouragement he received in this Answer of God Now if neither of these were at all intended in it neither his son nor the material Temple it is evident that he was led into a great mistake by the Ambiguity and Equivocation of the word which we find by the Event that he was not God approving and accepting of his Obedience in what he did It remains then that Solomon firstly and immediately is intended in these words 2. Some on the other hand affirm the whole Prophesie so to belong unto and so to be fulfilled in Solomon and in him alone that there is no direct respect therein unto our Lord Jesus Christ. And the reason for their assertion they take from those words which immediately follow those insisted on by the Apostle namely If he commit iniquity I will chastise him with the rod of men which cannot be applied unto him who did no sin neither was there guile found in his mouth They say therefore that the Apostle applies these words unto Christ only by way of an Allegory thus he deals with the Law of not muzling the Ox which treadeth out the corn applying it to the provision of carnal things to be made for the Dispensers of the Gospel As he also in another place representeth the two Testaments in the story of Sarah and Hagar That which principally is to be insisted on for the removal of this difficulty and which will utterly take it out of our way will fall in with our Confirmation of the third Interpretation to be proposed For the present I shall only answer that as the words cited by the Apostle do principally concern the Person of Christ himself yet being spoken and given out in form of a Covenant they have respect also unto him as he is the Head of the Covenant which God makes with all the Elect in him And thus whole mystical Christ Head and Members are referred unto in the Prophecy and therefore David in his repetition and pleading of this Oracle Psal. 89.30 changeth those words if he commit iniquity into if his children forsake my law Notwithstanding then a supposition of transgression in him concerning whom these words are spoken the Lord Christ may be intended in them such failings and transgressions as disannul not the Covenant often falling out on their part for whom he undertaketh therein But I offer this only in majorem cautelam to secure the testimony insisted on unto our Apostles intention the difficulty it self will be clearly afterwards assoiled 3. We say therefore with others that both Solomon and the Lord Christ are intended in this whole Oracle Solomon literally and nextly as the Type the Lord Christ principally and mystically as he who was typed figured and represented by him And our sense herein shall be farther explained and confirmed in the ensuing Considerâ—tions 1. That there never was any one Type of Christ and his Offices that entirely represented him and all that he was to do For as it was impossible that any one thing or person should do so because of the perfection of his Person and the Excellency of his Office which no one thing that might be appointed to prefigure him as a Type because of its limitedness and imperfection could fully represent so had any such been found out that multiplication of Types which God in his infinite Wisdom was pleased to make use of for the revelation of him intended in them had been altogether useless and needless Wherefore according as God saw good and as he had made them meet and fit so He designed one thing or person to figure out one thing in him another for another end and purpose 2. That no Type of Christ was in all things that he was or did a Type of him but only in that particular wherein he was designed of God so to be and wherein he hath revealed him so to have been David was a Type of Christ but not in all things that he was and did In his Conquests of the Enemies of the Church in his Throne and Kingdom he was so but in his private actions whether as a Man or as a King or Captain he was not so The like must be said of Isaac Melchisedeck Solomon and all other personal Types under the Old Testament and much more of other things 3. That not all things spoken of him that was a Type even therein wherein he was a Type are spoken of him as a Type or have any respect unto the thing signified but some of them may belong unto him in his personal capacity only And the reason is because he who was a Type by God's institution might morally fail in the performance of his duty even then and in those things when and wherein he was a Type Hence somewhat may be spoken of him as to his moral performance of his Duty that may no way concern the Anti-type or Christ prefigured by him And this wholly removes the difficulty mentioned in the second Interpretation of the words excluding the Lord Christ from being directly in the Oracle upon that expression if he sin against me for those words relating to the moral duty of Solomon in that wherein he was a Type of Christ namely the Rule and Administration of his Kingdom may not at all belong to Christ who was prefigured by God's institution of things and not in any moral deportment in the observance of them 4. That what is spoken of any Type as it was a Type and in respect of its institution to be such doth not really and properly belong unto him or that which was the Type but unto him who was represented thereby For the Type it self it was enough that there was some resemblance in it of that which was principally intended the things belonging unto the Anti-type being affirmed of it Analogically on the account of the relation between them by God's institution Hence that which follows on such Enuntiations doth not at all respect or belong to the Type but only to the Anti-type Thus at the Sacrifice of Expiation the scape Goat is said to bear and carry away all the sins of the people into a land not inhabited not really and in the substance of the matter but only in an instituted Representation for the Law was given by Moses but grace and truth came by Jesus Christ. Much less may the things that ensue upon the Lord Christ's real bearing and taking away of our sins be ascribed to the devoted beast So is it in this case The words applied by the Apostle to prove the Son to have a more excellent Name than the Angels
and consequently to be preferred above them do not at all prove that Solomon of whom they were spoken meerly as he was a Type should be esteemed to be preferred above all Angels seeing he did only represent him who was so and had these words spoken unto him not absolutely but with respect unto that Representation And this removes the fourth Objection made in the behalf of the first Interpretation excluding Solomon from being at all intended in the Prophecy for what was spoken of him as a Type required not a full accomplishment in his own person but only that he should represent him who was principally intended 5. That there is a two-fold Perpetuity mentioned in the Scripture the one limited and relative the other absolute and both these are applied unto the Kingdom of David First there was a Perpetuity promised unto him and his Posterity in the Kingdom as of the Priesthood to Aaron that is a limited perpetuity namely during the continuance of the typical state and condition of that People whilst they continued the Rule by right belonged unto the House of David There was also an absolute perpetuity promised to the Kingdom of David to be made good only in the Kingdom and Rule of the Messiah and both these kinds of Perpetuity are expressed in the same words giving their sense according as they are applied If applied to the successors of David as his Kingdom was a Type of that of Christ they denote the limited Perpetuity before mentioned as that which respected an Adjunct of the Typical state of that People that was to be regulated by it and commensurate unto it but as they were referred to the Kingdom of Christ represented in the other so an Absolute Perpetuity is expressed in them And this takes away the third Reason excluding Solomon from being intended in these words the Perpetuity promised being unto him limited and bounded These considerations being premised I say the words insisted on by the Apostle I will be unto him a Father and he shall be unto me a son belonged first and nextly unto Solomon denoting that fatherly Love Care and Protection that God would afford unto him in his Kingdom so far forth as Christ was represented by him therein which requires not that they must absolutely and in all just consequences from them belong unto the person of Solomon principally therefore they intend Christ himself expressing that eternal unchangeable Love which the Father bore unto him grounded on the Relation of Father and Son The Jews I confess of all others do see least of Typicalness in Solomon But the reason of it is because that his sin was the Occasion of ruining their carnal earthly Glory and Wealth which things alone they lust after But the thing was doubtless confessed by the Church of old with whom Paul had to do and therefore we see that the Writer of the Book of the Chronicles written after the return of the People from their Captivity when Solomon's line was failed and Zerubbabel of the house of Nathan was Governour amongst them yet records again this Promise as that which looked forward and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us that Solomâ—â— because of his sin had only the name of peace God stirring up Adversaries against him the thing it self is to be looked for under Messiah Ben-david The allegation of these words by the Apostle being thus fully and at large vindicated I shall now briefly enquire into the sense and meaning of the words themselves It was before observed that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ nor do they signifie it nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels of whom there is nothing spoken in them nor in the place from whence they are taken But the Apostle insists on this testimony meerly in confirmation of his former Argument for the preheminence of the Son above Angels taken from that more excellent Name which he obtained by inheritance which being the Name of the Son of God he hereby proves that indeed he was so called by God himself Thus then do these words confirm the intention of the Apostle For to which of the Angels said God at any time I will be to him a Father and he shall be to me a Son The words contain a great and signal priviledge they are spoken unto and concerning the Messiah and neither they nor any thing equivalent unto them were ever spoken of any Angel especially the Name of the Son of God so emphatically and in way of distinction from all others was never assigned unto any of them And this as hath been already shewed proves an Eminency and Preheminence in him above all that the Angels attain unto All this I say follows from the peculiar signal Appropriation of the Name of the Son of God unto him and his especial Relation unto God therein expressed Briefly we may adjoyn the intention of the words as in themselves considered and so complete the Exposition of them Now God promiseth in them to be unto the Lord Christ as exalted into his Throne a Father in love care power to protect and carry him on in his Rule unto the end of the world And therefore upon his Ascension he says that he went unto his God and Father Joh. 20.17 And he rules in the Name and Majesty of God Mic. 5.4 This is the importance of the words they intend not the Eternal and Natural Relation that is between the Father and Son which neither is nor can be the subject of any Promise but the Paternal care of God over Christ in his Kingdom and the dearness of Christ himself unto him If it be asked on what account God would thus be a Father unto Jesus Christ in this peculiar manner it must be answered that the radical fundamental cause of it lay in the Relation that was between them from his Eternal Generation but he manifested himself to be his Father and engaged to deal with him in the love and care of a Father as he had accomplished his work of Mediation on the Earth and was exalted unto his Throne and Rule in Heaven And this is the first Argument of the Apostle whereby he proves that the Son as the Revealer of the Mind and Will of God in the Gospel is made more excellent than the Angels whose Glory was a refuge to the Jews in their adherance to Legal Rites and Administrations even because they were given unto them by the Disposition of Angels According unto our proposed method we must in our progress draw hence also some Instructions for our own use and edification As 1. Every thing in the Scripture is instructive The Apostles arguing in this place is not so much from the thing spoken as from the manner wherein it is spoken even that also is highly Mysterious So are
in novo faedere praecipit But these things agree neither with the truth nor with the design of the Apostle in this place nor with the Principles of them by whom they are asserted It is acknowledg'd that God hath other sons besides Jesus Christ and that with respect unto him for in him we are adopted the only way whereby any one may attain unto the priviledge of Sonship but that we are sons of God with or in the same kind of sonship with Jesus Christ is 1. False because 1. Christ in his Sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and ther◠〈◊〉 is impossible that God should have any more sons in the same kind with him for if he had certainly the Lord Christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son 2. The only way of Filiation the only kind of Sonship that Believers share in is that of Adoption in any other kind of sonship they are not partakers Now if Christ be the Son of God in this kind he must of necessity antecedently unto his Adoption be a Member of another Family that is of the Family of Sathan and the World as we are by Nature and from thence be transplanted by Adoption into the Family of God which is Blasphemy to imagine So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ he being the only begotten of the Father nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are which is only by Adoption and their translation out of one Family into another So that either to exalt Believers into the same kind of Sonship with Christ or to depress him into the same rank with them is wholly inconsistent with the Analogy of Faith and Principles of the Gospel 3. If this were so that the Lord Christ and Believers were the Sons of God by the same kind of Sonship only differing in degrees which also are imaginary for the formal Reason of the same kind of Sonship is not capable of variation by degrees what great matter is in the condescension mentioned by the Apostle chap. 2.11 that he is not ashamed to call them brethren which yet he compares with the condescension of God in being called their God chap. 11.16 2. This conceit as it is Vntrue so it is contrary to the design of the Apostle For to assert the Messiah to be the Son of God in the same way with men doth not tend at all to prove him more excellent than the Angels but rather leaves us just ground of suspecting their preference above him 3. It is contrary unto other declared Principles of the Authors of this Assertion They else-where affirm that the Lord Christ was the Son of God on many accounts as first and principally because he was conceived and born of a Virgin by the power of God now surely all Believers are not partakers with him in this kind of Sonship Again they say he is the Son of God because God raised him from the dead to confirm the Doctrine that he had taught which is not so with Believers Also they say he is the Son of God and so called upon the account of his sitting at the Right Hand of God which is no less his peculiar priviledge than the former So that this is but an unhappy attempt to lay hold of a word for an advantage which yields nothing in the issue but trouble and perplexity Nor can the Lord Christ which is affirmed in the last place be called the Son of God and the first-born because in him was that Holiness which is required in the new Covenant for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees and that Holines consists principally in Regeneration or being born again by the Word and Spirit out of a corrupted estate of death and sin which the Lord Christ was not capable of Yea the truth is the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant an Holiness of perfect Innocency and perfect Righteousness in Obedience So that this last invention hath no better success than the former It appeareth then that the Lord Christ is not called the first-begotten or the first-born with any such respect unto others as should include him and them in the same kind of Filiation To give therefore a direct account of this Appellation of Christ we may observe that indeed the Lord Christ is never absolutely called the first-begotten or first-born with respect either to his Eternal Generation or to the Conception and Nativity of his Humane Nature In respect of the former he is called the Son and the only begotten Son of God but no where the first-born or first-begotten and in respect of the latter indeed he is called the first-begotten Son of the Virgin because she had none before him but not absolutely the first-born or first-begotten which Title is here and else-where ascribed unto him in the Scripture It is not therefore the thing it self of being the first-born but the Dignity and Priviledge that attended it which are designed in this Appellation So Col. 1.15 he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of the creation which is no more but he that hath Power and Authority over all the creatures of God The word which the Apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft-times is used in the sense now pleaded for namely to denote not the birth in the first place but the priviledge that belonged thereunto So Psal. 89.27 God is said to make David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his first-born which is expounded in the next words higher than the Kings of the earth So that the Lord Christ being the first-born is but the same which we have insisted on of his being Heir of all which was the priviledge of the first-born And this priviledge was sometimes transmitted unto others that were not the first-born although the natural course of their nativity could not be changed Gen. 21.10 chap. 49. v. 3 4 8. The Lord Christ then by the appointment of the Father being entrusted with the whole Inheritance of Heaven and Earth and Authority to dispose of it that he might give out portions to all the rest of God's family is and is called the first-born thereof There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God himself saith they are His words which shall be produced What ever is spoken in the Scripture in his name it is his speaking and he continueth to speak it unto this day He speaks in the Scripture unto the end of the world This is the foundation of our faith that which it riseth from and that which it is râ—solved into
his method or design in his Enumeration of the works of God to make mention of the Winds and Tempests and their use in the Earth before he had mentioned the Creation of the Earth its self which follows in the next Verse unto this so that these senses are excluded by the Context of the Psalm 2. The consent of the Antient Jews lyes against the sentiments of the Modern both the old Translations either made or embraced by them expresly refer the words unto Angels So doth that of the LXX as is evident from the words and so doth the Targum thus rendring the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who maketh his Messengers or Angels swift as Spirits and his Ministers strong or powerful as a flaming fire The supply of the note of similitude makes it evident that they understood the Text of Angels and not Winds and of making Angels as Spirits and not of making Winds to be Angels or Messengers which is inconsistent with their Words 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth usually denote the Angels themselves and no reason can be given why it should not do so in this place 2. Moreover it appears that that Term is the Subject of the Proposition For 1. The Apostle and the LXX fixing the Articles before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and Ministers do plainly determine the Subject spoken of For although it may be some variety may be observed in the use of Articles in other places so that they do not alwayes determine the subject of the Proposition as sometimes confessedly they do as John 1.1 John 4.24 Yet in this place where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them the fixing of them in the Translation of the Apostle and LXX must necessarily design the subject of them or else by the addition of the Article they leave the sense much more ambiguous than before and give occasion to a great mistake in the Interpretation of the words 2. The Apostle speaks of Angels Vnto the Angels he saith and in all other Testimonies produced by him that whereof he treats hath the place of the subject spoken of and not of that which is attributed unto any thing else Neither can the words be freed from equivocation if Angels in the first place denote the Persons of the Angels and in the latter their employment only 3. The Design and scope of the Apostle requires this Construction of the words for his intention is to prove by this Testimony that the Angels are employed in such Works and Services and in such a manner as that they are no way to be compared to the Son of God in respect of that Office which as Mediator he hath undertaken which the sense and construction contended for alone doth prove 4. The Original Text requires this sense for according to the common use of that Language among words indefinitely used the first denotes the subject spoken of which is Angels here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making his Angels Spirits and in such Propositions oft times some note of similitude is to be understood without which the sense is not compleat and which as I have shewed the Targum supplyeth in this place From what hath been said I suppose it is made evident both that the Psalmist expresly treats of Angels and that that the subject spoken of by the Apostle is expressed in that word and that following of Ministers Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of And that is that God makes them Spirits and a flame of fire And concerning the meaning of these words there are two Opinions First That the Creation of Angels is intended in the words and the Nature whereof they were made is expressed in them He made them Spirits that is of a spiritual substance and his Heavenly Ministers quick powerful agile as a flaming fire Some carry this sense farther and affirm that two sorts of Angels are intimated one of an aerial substance like the Wind and the other igneal or fiery denying all pure intelligences without mixture of matter as the product of the School of Aristotle But this seems not to be the intention of the words nor is the Creation of the Angels or the substance whereof they consist here expressed For First The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels and not to his Power in making them Secondly The Apostle in this place hath nothing to do with the Essence and Nature of the Angels but with their Dignity Honour and Employment on which accounts he preferreth the Lord Christ before them Wherefore Secondly The Providence of God in disposing and employing of Angels in his service is intended in these words and so they may have a double sense 1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning whereby he executeth many Judgements in the world 2. A note of similitude may be understood to compleat the sense which is expressed in the Targum on the Psalm he maketh or sendeth his Angels like the Winds or like a flaming fire maketh them speedy spiritual agil powerful quickly and effectually accomplishing the work that is appointed unto them Either way this is the plain intendment of the Psalm that God useth and employeth his Angels in effecting the Works of his Providence here below and they were made to serve the Providence of God in that way and manner This saith the Apostle is the Testimony which the Holy Ghost gives concerning them their Nature Duty and Work wherein they serve the Providence of God But now saith he consider what the Scripture saith concerning the Son how it calls him God how it ascribes a Throne and a Kingdom unto him Testimonies whereof he produceth in the next Verses and you will easily discern his Preheminence above them But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through as 1. Our conceptions of the Angels their Nature Office and Work is to be regulated by the Scripture The Jews of old had many curious speculations about Angels wherein they greatly pleased and greatly deceived themselves Wherefore the Apostle in his dealing with them calls them off from all their foolish imaginations to attend unto those things which God hath revealed in his word concerning them This the Holy Ghost saith of them and therefore this we are to receive and believe and this alone For 1. This will keep us unto that becoming Sobriety in things above us which both the Scripture greatly commends and is exceedingly suited unto Right Reason The Scripture minds us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 To keep our selves within the bounds of Modesty
Congruency and Conveniency unto an antecedent discharge of Office in the Lord Christ and are of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 2.9 and so can respect nothing but his glorious Exaltation which is thus expressed The last thing considerable in the words is the Prerogative of the Lord Christ in this Priviledge He is anointed above his fellows Now these Fellows Companions or Associates of the Lord Christ may be considered either generally for all those that partake with him in this Unction which are all Believers who are Co-heirs with him and thereby heirs of God Rom. 8.17 or more especially for those who were employed by God in the Service Building and Rule of his Church in their subordination unto him such as were the Prophets of old and afterwards the Apostles Ephes. 2.20 In respect unto both sorts the Lord Christ is anointed with the Oyle of gladness above them but the latter sort are especially intended concerning whom the Apostle gives an especial instance in Moses Ch. 3. affirming the Lord Christ in his work about the Church to be made partaker of more Glory than he In a word he is incomprehensibly exalted above Angels and Men. And this is the first Testimony whereby the Apostle confirms his Assertion of the preheminence of the Lord Christ above Angels in that comparison which he makes between them which also will afford the ensuing Observations I. The conferring and comparing of Scriptures is an excellent means of coming to an Acquaintance with the Mind and Will of God in them Thus dealeth the Apostle in this place he compareth what is spoken of Angels in one place and what of the Son in another and from thence manifesteth what is the mind of God concerning them This duty lyes in the command we have to search the Scriptures John 5.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a diligent Investigation of the Mind of God in them comparing spiritual things with spiritual What God hath declared of the mind of the Spirit in one place with what in like manner he hath manifested in another God to try our Obedience and to exercise our Diligence unto a study in his Word day and night Psal. 1.2 and our continual Meditation thereon 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditate on these things be wholly in them hath planted his Truths with great Variety up and down his Word yea here one part and there another of the same Truth which cannot be throughly learned unless we gather them together into one view For instance In one place God commands us to circumcise our Hearts and to make unto our selves new hearts that we may fear him which at first consideration seems so to represent it not only as our Duty but also within our Power as though we had no need of any help from Grace for its Accomplishment In another he promiseth absolutely to circumcise our hearts and to give us new hearts to fear him as though it were so his work as not to be our concernment to attempt it But now these several places being spiritually compared together make it evident that as it is our Duty to have new and circumcised hearts so it is the Effectual Grace of God that must work and create them in us And the like may be observed in all the important Truths that are of Divine Revelation And this 1. Discovers the Root of almost all the Errors and Heresies that are in the World Men whose hearts are not subdued by Faith and Humility unto the Obedience of the Truth lighting on some Expressions in the Scripture that singly considered seem to give countenance to some such Opinion as they are willing to embrace without farther search they fix it on their minds and imagination untill it is too late to oppose any thing unto it For when they are once fixed in their perswasions those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto and from thence have learned the mind of the Holy Ghost in them all are considered by them to no other End but only how they may pervert them and free themselves from the Authority of them This I say seems to be the way of the most of them who pertinaciously cleave unto false and foolish Opinions They rashly take up a seeming sense of some particular places and then obstinately make that sense the Rule of interpreting all other Scriptures what ever Thus in our own dayes we have many who from the outward sound of those words Joh. 1.9 He is the true light which lighteneth every man that comes into the world having taken up a rash foolish and false imagination that Christ is that Light which is remaining in all men and therein their Guide and Rule do from thence either wrest the whole Scripture to make it suit and answer that supposal or else utterly slight and despise it when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the Person and Mediation of the Lord Christ with the Nature and Works of natural and saving spiritual light and submitted to the Authority and Wisdom of God in them they might have been preserved from their delusion It shews also 2. The Danger that there is unto men unskilled and unexercised in the Word of Truth when without the Advice Assistance or Directions of others who are able to guide them and instruct their Enquiry after the mind of God They hastily embrace Opinions which it may be some one Text or other of Scripture doth seemingly give countenance unto By this means do men run themselves into the fore-mentioned Danger every day especially where any seducing Spirit applyes himself unto them with swelling words of vanity boasting of some misunderstood word or other Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture into an Opinion about a general Redemption of all mankind and every Individual thereof when if they had been wise and able to have searched those other Scriptures innumerable setting forth the Eternal Love of God to his Elect his purpose to save them by Jesus Christ the nature and end of his Oblation and ransom and compared them with others they would have understood the vanity of their hasty Conceptions 3. From these things it appears what Diligence Patience Waiting Wisdom is required of all men in searching of the Scriptures who intend to come unto the acknowledgement of the Truth thereby And unto this end and because of the greatness of our concernment therein doth the Scripture it self abound with Precepts Rules Directions to enable us unto a right and profitable discharging of our Duty They are too many here to be inserted I shall only add that the Diligence of Heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter For whereas they had no
〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning And our Translation needed not to have used any difference of expression in the Psalm and this place of the Apostle as they do there of old here in the beginning Thou hast founded not laid the foundation of the earth And the heavens are the works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work which the Greek renders works because of their variety of thy hands They shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou shalt stand or dost abide The word used in our Translation of the Psalm endure doth ill answer the Original but the margin gives relief Psal. Yea all of them shall wax old like a garment here And they shall all wax old as doth a garment A little variety without difference and that needless the Greek Text exactly expressing the Hebrew And as a vesture shalt thou fold them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt thou change them The change of a vesture whereunto the change of the Heavens is compared being by folding up and laying aside at least from former use the Apostle instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt change renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shall fold or roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu ipse and thou art he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy years shall have no end shall not fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not consume There is no question but that these words do sufficiently prove the Preheminence of him of whom they are spoken incomparably above all Creatures what ever Two things therefore are questioned by the Enemies of the Truth contained in them 1. Whether they were originally spoken at all of Christ which the present Jews deny 2. Whether they are spoken all of Christ which is questioned by the Socinians These Enquiries being first satisfied the words shall be opened and the force of the Apostles Argument from thence declared 1. That what is spoken in this Psalm doth properly respect the Messiah is denied by the present Jews That it was owned by the antient Hebrews is sufficiently evident from hence that the Apostle dealing with them on their own Principles urgeth them with the testimony of it The Psalm also it self-gives us light enough into the same instruction It is partly Euctical partly Prophetical both parts suited unto the condition of the Church when the Temple was wasted and Sion lay in the dust during the Babylonish Captivity In the Prophetical part there are three things signal 1. The Redemption of the people with the Re-edification of the Temple as a Type of that Spiritual Temple and Worship which was afterwards to be erected As v. 13. Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come And v. 16. When the Lord shall build Sion he shall appear in his glory 2. The Calling of the Gentiles to the Church and Worship of God v. 15. The Heathen shall fear the name of the Lord and all the Kings of the earth thy glory V. 21 22. To declare the name of the Lord in Sion and his praise in Jerusalem when the people are gathered together and the kingdoms to serve the Lord. 3. Hereby the creation of a new people a new world is brought in v. 18. This shall be written for the generation to come the world to come and the people that shall be created the new creation of Jews and Gentiles shall praise the Lord. These are the heads of the Prophetical part of the Psalm and they all respect things every where peculiarly assigned unto the Son who was to be incarnate or the days of the Messiah which is all one For 1. The Redemption and deliverance of the Church out of trouble is his proper work Where ever it is mentioned it is he who is intended Psal. 98.18 so signally Zech. 2.8 9 10 11 12 13. and other places innumerable 2. The bringing in of the Gentiles is acknowledged by all the Jews to respect the time of the Messiah it being he who was to be a light unto the Gentiles and the salvation of God unto the ends of the earth 3. Also the Generation to come and people to be created the Jews themselves interpret of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come or the new state of the Church under the Messiah These two last put together the gathering of the people and the world to come created for the praise of God makes it evident that it is the Son whom the Psalmist hath respect unto Grotius in this place affirms that the Apostle accommodates unto the Messiah what was spoken of God And he thinks it a sufficient argument to prove the words were not spoken of the Messiah because they were spoken of God whereas they are produced by the Apostle to prove his Excellency from the properties and works of his Divine Nature And he addes as the sense of the words as accommodated unto Christ Thou hast laid the foundation of the earth that is the world was made for thy sake But this Interpretation or violent detortion of the words destroys it self For if they are spoken of God absolutely and not of the Messiah to whom they are accommodated how can it be said that the world was made for his sake and not by him both senses of the words cannot be true But this is indeed plainly to deny the Authority of the Apostle It appeareth then that many things in this Psalm are spoken directly and immediately of the Son though it be probable also that sundry things in it are affirmed distinctly of the Person of the Father And hence it may be are those frequent variations of speech from the Second to the Third Person that occur in this Psalm 2. As to the second Enquiry the Socinians who grant the Divine Authority of this Epistle and therefore cannot deny but that these words some way or other belong unto the Lord Christ yet plainly perceiving that if they are wholly understood of him that there is an end of all their Religion the creation not of a new but of that world which was made of old and which shall perish at the last day being here ascribed unto him fix here upon a new and peculiar Evasion Some words they say of this testimony belong unto Christ so much they will yield to the authority of the Apostle but not all of them whereby they hope to secure their own errour Now because if this pretence hold not this testimony is fatal to their perswasion I hope it will not be unacceptable if in our passage we do consider the distribution they make of the words according to their supposition and the Arguments they produce for the confirmation of their Exposition as they are managed by Crellius or Schlictingius in their Comment on this place 1. He says that this testimony doth so far belong unto Christ as it pertaineth unto the scope of the
Writer of the Epistle This Scripture saith he as appears from v. 4. is to prove that after Christ sate down at the right hand of God he was made more excellent than the Angels whereto the affirming that he made heaven and earth doth no way conduce Answ. 1. Suppose that to be the scope of the Apostle which is intimated how doth this Author know that it suits not his purpose to shew that the Lord Christ is God by whom Heaven and Earth were made seeing it is manifest that himself thought otherwise or he had not produced this testimony thereof 2. The Testimony is not unsuited unto the scope pretended For whereas in the Administration of his Office the Son was apparently for a while made lower than the Angels he may in these words discover the equity of his after Exaltation above them in that in his Divine Nature and Works he was so much more excellent than they 3. The true and proper design of the Apostle we have before evinced which is to prove the Excellency of the Person by whom the Gospel was revealed and his Preheminence above Men and Angels which nothing doth more unquestionably demonstrate than this that by him the world was created whence the Assignation of a Divine Nature unto him doth undeniably ensue 2. To promote this Observation he addes a large discourse about the use and application of testimonies out of the Old Testament in the New and says That they are made use of by the writers of it either because of some agreement and likeness between the things intended in the one and the other or because of some subordination In the former way that which is spoken of the Type is applied unto the Anti-type and sometimes for likeness sake that which was spoken of one thing is applied unto another as Matth. 15.7 8. our Saviour applies those words of Isaiah to the present Jews which were spoken of their fore-fathers Answ. That which is spoken in the first place of an instituted Type is also spoken of the Anti-type or things pre-figured by it so far as it is represented by the Type so that one thing teaches another and thereon the words have a double application first to the Type ultimately to the Anti-type But herein such testimonies as this have no concernment 2. The Scripture sometimes makes use of Allegories illustrating one thing by another as Gal. 4.21 22 23 24. Neither hath this any place here 3. That what is spoken of one should because of some similitude be affirmed to be spoken of another and nothing agree properly unto him is untrue and not to be exemplified with any seeming instance 4. The words of Isaiah chap. 29.13 which our Saviour makes use of Matth. 15.7 8 9. were a Prophesie of the Jews who then lived as both our Saviour expresly affirms and the Context in the Prophet doth plainly declare Some things he addes Are applied unto others than they are spoken of because of their subordination to him or them of whom they are spoken Thus things that are spoken of God are applied unto Christ because of his subordination to him and of this saith he we have an instance in Acts 13.47 where the words spoken of the Lord Christ Isa. 49.6 I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the ends of the earth are applied unto the Apostles because of their subordination unto Christ. And in this case the words have but one sense and belong primarily unto him of whom they are first spoken and are secondarily applied unto the other Answ. According to this Rule there is nothing that ever was spoken of God but it may be spoken of and applied unto any of his Creatures All things being in subordination unto him At least it may be so in that wherein they act under him and are in a peculiar subordination to him And yet neither can such a subordination according to this mans Opinion be applied unto Christ who in the Creation of Heaven and Earth was in no other subordination to God than any other things not yet made or existing so that this Rule that what is spoken of God is applied unto them who are in subordination unto him as it is false in it self so it is no way suited to the present business Christ being in this man's judgment in no subordination to God when the world was made being absolutely in all respects in the condition of things that were not Nor doth the instance given at all prove or illustrate what is pretended The Apostle in the citing of those words to the Jews doth not in the least apply them to himself but only declares the ground of his going to preach the Gospel unto the Gentiles which was that God had promised to make Him whom he preached to be a Light and to bring salvation unto them also Wherefore he addes 3. what is direct to his pretension That all the words or things signified by them in any testimony which are firstly spoken of one and then are for some of the causes mentioned that is conveniency similitude or subordination applied unto another are not to be looked on as proper to him to whom they are so applied but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used as in the testimony produced v. 7. I will be unto him a Father and he shall be to me a Son the words immediately following are If he shall offend against me I will chastise him with the rod of men which words being spoken of Solomon can no way be applied unto Christ. Answ. What is spoken of any Type and of Christ jointly is not so spoken for any natural conveniency similitude or subordination but because of Gods institution appointing the Type so to represent and shadow out the Lord Christ that what he would teach concerning him should be spoken of the Type whereby he was represented Now no person that was appointed to be a Type of that being in all things a Type it is not necessary that what ever was spoken of him was also spoken of Christ but only what was spoken of him under that formal consideration of an instituted Type This we shewed the case to have been with Solomon of whom the words mentioned were spoken as he bare the Person of Christ Other things being added in the same place that belonged unto him in his own personally moral capacity And therefore those things as that if he offend against me are not at all mentioned by the Apostle as not being spoken of him as a Type And this plainly over-throws the pretension of our Commentator For if the Apostle would not produce the very next words to the testimony by by him brought because they did not belong unto him of whom he spake it proves undeniably that all those which he doth so urge and produce were properly spoken of him And I cannot reach the strength
Advantage of them for whom he hath undertaken and whom he designed to bring again into favour and communion with God Hence Believers do no more consider the Properties of God in the Person of the Son absolutely but as engaged in a way of Covenant for their Good and as proposed unto them for an everlasting satisfactory Reward This is the ground of his calling upon them so often to behold see and consider him and thereby to be refreshed They consider his Power as he is mighty to save His Eternity as he is an everlasting Reward his Righteousness as faithful to justifie them All his Properties as engaged in Covenant for their Good and Advantage What ever he is in himself that he will be to them in a way of Mercy Thus do the holy Properties of the Divine Nature become a means of supportment unto us as considered in the Person of the Son of God And this is 1. A great encouragement unto Believing The Lord Christ as the Wisdom of God inviting sinners to come in unto him and to be made partakers of him layes down all his Divine Excellencies as a motive thereunto Prov. 8.14 15 c. For on the account of them he assures us that we may find Rest Satisfaction and an abundant Reward in him And the like invitation doth he give to poor sinners Isa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else They may justly expect Salvation in him who is God and in whom all Divine Attributes are proposed to their Benefit as they find who come unto him v. 24.25 The consideration hereof prevents all the Fears and answers all the Doubts of them that look up unto him 2. An instruction how to consider the Properties of God by faith for our Advantage that is as engaged in the Person of the Son of God for our Good Absolutely considered they may fill us with dread and terror as they did them of old who concluded when they thought they had seen God or heard his voyce that they should dye Considered as his Properties who is our Redeemer they are alwayes relieying and comforting Isa. 54.4 5. II. The whole Old Creation even the most glorious parts of it hastening unto its period at least of our present interest in it and use of it calls upon us not to fix our hearts on the small perishing shares which we have therein especially since we have him who is Omnipotent and Eternal for our Inheritance The Figure or fashion of this world the Apostle tells us is passing away that lovely Appearance which it hath at present unto us it is hastening unto its period it is a fading dying thing that can yield us no true satisfaction III. The Lord Christ the Mediator the Head and Spouse of the Church is infinitely exalted above all creatures whatever in that he is God over all Omnipotent and Eternal IV. The whole World the Heavens and Earth being made by the Lord Christ and being to be dissolved by him is wholly at his disposal to be ordered for the good of them that do believe And therefore V. There is no just cause of fear unto Believers from any thing in Heaven or Earth seeing they are all of the making and at the disposal of Jesus Christ. VI. Whatever our changes may be inward or outward yet Christ changing not our eternal condition is secured and relief provided against all present troubles and miseries The Immutability and Eternity of Christ is the spring of our consolation and security in every condition The summ of all is that VII Such is the frailty of the nature of man and such the perishing condition of all created things that none can ever obtain the least stable consolation but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in and this therefore we may a little farther improve This is that which we are instructed in by the Ministry of John Baptist Isa. 40.6 7 8. The voyce cryed all flesh is grass and all the goodliness thereof is as the flower of the field the grass withereth and the flower fadeth because the Spirit of God bloweth upon it surely the People is grass The grass withereth the flower fadeth but the word of our God shall stand for ever All is grass fading grass though it bloom and appear goodly for a little season yet there is no continuance no consistency in it Every Wind that passeth over it causeth it to wither This is the best of flesh of all that in and by our selves we are we do we enjoy or hope for The Crown of the Pride of man and his glorious Beauty is but a fading flower Isa. 28.1 What Joy what Peace what Rest can be taken in things that are dying away in our hands that perish before every breath of Wind that passeth over them Where then shall this poor Creature so frail in its self in its Actings in its Enjoyments seek for Rest Consolation and satisfaction in this alone that the Word of the Lord abides for ever in the eternally abiding Word of God that is the Lord Jesus Christ as preached in the Gospel so Peter applyes these words 1 Ep. 1.25 By an Interest in him alone his Eternity and Unchangeableness may relief be obtained against the consideration of this perishing dying state and condition of all things Thus the Psalmist tells us that verily every man living in his best estate is altogether vanity Psal. 39.5 and thence takes the Conclusion now insisted on v. 7. And now Lord seeing it is thus Seeing this is the condition of mankind what is thence to be looked after What is to be expected nothing at all not the least of use or comfort What wait I for My hope is in thee from thee alone as a God Eternal pardoning and saving do I look for Relief Man indeed in this Condition seeks oftentimes for satisfaction from himself from what he is and doth and enjoyes and what he shall leave after him comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity and their Enjoyment of his Goods and Inheritance So the Psalmist tells us Psal. 49.11 Their inward thought is that their Houses shall continue for ever and their dwelling places unto all generations and they call their Lands after their own names They see indeed that all men dye Wise men and Fools v. 10. and cannot but from thence observe their own frailty Wherefore they are resolved to make provision against it they will perpetuate their Posterity and their Inheritance This they make use of to relieve them in their inmost Imaginations But what censure doth the Holy Ghost pass upon this Contrivance v. 12. Nevertheless saith he notwithstanding all these imaginations Man being in honour abideth not he is like the
Eternity and their fear of Eternity embitters all things that they should use for the relief of their frailty and that security which they provide against both encreaseth their misery by sin here and suffering hereafter 2. This also will teach us how to use these earthly things how dying Persons should use dying creatures That is to use them for our present service and necessity but not as those that look after rest or satisfaction in them which they will not afford us Vse the world but live on Christ. 3. Not to despond under a sense of our present frailty we see what blessed relief is provided against our fainting on that account Verse XIII THe next Verse contains the last Testimony produced by the Apostle for the confirmation of the Preheminence of the Lord Christ above Angels in the words ensuing Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difference about the reading of these words As they are here expressed by the Apostle so are they in the Translation of the LXX and the Original Text is exactly rendred by them Verse 13. But unto which of the Angels said he at anytime Sit thou on my right hand until I make put place thine enemies thy foot-stool the foot-stool of thy feet The usefulness of this testimony for the confirmation of the Dignity and Authority of the Messiah is evidenced by the frequent quotation of it in the New Testament as by our Saviour himself Matth. 22.42 by Peter Acts 2.34 35. and twice by our Apostle in this place and 1 Cor. 15.28 As the words are here used we may consider the Introduction of the Testimony and the Testimony it self The Introduction of the Testimony is by way of Interrogation Vnto which of the Angels said he at any time And herein three things may be observed 1. That in the Interrogation a vehement negation is included He said not at any time to any Angels he never spake these words or the like concerning them there is no testimony unto that purpose recorded in the whole Book of God The way of Expression puts an emphasis upon the denial And the speaking here relates unto what is spoken in the Scripture which is the only means of our knowledge and rule of our faith in these things 2. That he makes application of this testimony to every Angel in heaven severally considered For whereas he had before sufficiently proved the Preheminence of the Messiah above the Angels in general to obviate their thoughts about the especial Honour and Dignity of any one or more Angels or Angels in a singular manner such as indeed they conceived he applies the present testimony to every one of them singly and individually considered Vnto which of the Angels said he at any time 3. A tacit Application of this testimony unto the Son or the Messiah unto the Angels he said not but unto the Son he said Sit thou on my right hand That the testimony it self doth clearly prove the intendment of the Apostle provided the words were originally spoken of him or to him unto whom they are applied is beyond all exceptions For they contain an Elogium of him of whom they are spoken and an assignation of Honour and Glory to him beyond what ever was or can be ascribed unto any Angel what ever It remains therefore that this be first proved and then the importance of the testimony it self explained 1. For those that believe the Gospel the Authority of the Lord Christ and his Apostles applying this testimony unto him is sufficient for their conviction By our Saviour as was observed it is applied unto the Messiah in Thesi Matth. 22.42 43 44. And had not this been generally acknowledged by the Scribes and Pharisees and whole Church of the Jews as it had not been to his purpose to have mentioned it so they had not been reduced unto that conviction and shame by it as they were The Apostles apply it unto the true Messiah in Hypothesi and herein doth our faith rest 2. But a considerable part of the controversie which we have with the Jews relating much unto this Psalm we must yet farther clear the application of it unto the Messiah from their exceptions Of the Targum or Chaldee Paraphrase there are two Copies one printed in Arias Bible the other in the Basil Edition by Buxtorf The Title of the Psalm in both of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A song by the hand of David And the beginning of it is thus rendred by the former of them The Lord said by his word that he would give me the Kingdom because I studied the doctrine of the Law of his right hand wait thou until I make thine enemies thy foot-stool By the other thus The Lord said by his word that he would appoint me the Lord of all Israel but he said unto me again Stay for Saul who is of the Tribe of Benjamin until he die for a Kingdom will not admit of a Companion and after that I will make thine enemies thy foot-stool Besides what appears from other considerations it is hence sufficiently evident that this Targum was made after the Jews began to be exercised in the controversie with Christians and had learned to corrupt by their glosses all the testimonies given in the Old Testament unto the Lord Christ especially such as they sound to be made use of in the New Their corrupting of the sense of the Holy Ghost in this place by a pretended Translation is openly malitious against evident light and conviction The Psalm they own from the Title to be written by David but they would have him also to be the subject of it to be spoken of in it And therefore those words The Lord said unto my Lord they translate The Lord said unto me which assertion is contrary to the Text and false in it self for who ever were the Pen-man of the Psalm he speaks of another person The Lord said unto my Lord say they The Lord said unto me And thereunto are annexed those imaginations about studying the Law and waiting for the death of Saul which in no case belongs to the Text or matter in hand Others therefore to avoid this Rock affirm that the Psalm speaks of David but was not composed by him being the work of some other who calls him Lord. So David Kimchi on the place And this he endeavours to prove from the inscription of the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he A Psalm spoken to David for it denotes the third and not the second Case or variation of Nouns But this is contrary to the use of that Prefix throughout the whole Book of Psalms and if this observation might be allowed all Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are the greatest part of those composed by him must be adjudged from him contrary to the received sense and consent of Jews and Christians But fully to manifest the folly of this pretence and that the Author
of it contradicted his own light out of hatred unto the Gospel there are sundry Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are expresly affirmed to be composed and sung by him unto the Lord as Psal. 18. whose Title is To the chief Musician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Prefix is repeated to David the servant of the Lord who spake unto the Lord the words of this song So directly do the modern Rabbins contradict their own light out of hatred unto the Gospel Evident then it is that David is not treated of in this Psalm in that he being the Pen-man of it calleth him his Lord concerning whom he treats Besides to omit other instances of alike cogency how or when did God swear unto David that he should be a Priest and that for ever after the order of Melchisedeck The Jews knew well enough that David had nothing to do with the Priesthood So that David had no concernment in this Psalm but only as he was the Pen-man of it He was not herein so much as a Type of the Messiah but speaks of him as his Lord. Wherefore others of them as Jarchi and Lipman and Nizzachon affirm that it is Abraham who is spoken of in this Psalm of whom the one says it was composed by Melchizedech the other by his servant Eliezer of Damascus But the fondness of these presumptuous figments is evident Melchizâ—dech on all accounts was greater than Abraham above him in Degree Dignity and Office as being a King and Priest of the High God and therefore blessed him and received Tithes of him and on no account could call him his Lord. Eliezer did so being his servant but how could he ascribe unto him the sitting at the Right Hand of God how the sending forth the rod of his power from Sion how being a Priest for ever after the order of Melchizedeck or indeed any one thing mentioned in the Psalm These things deserve not to be insisted on but only to manifest the woful pretences of the present Judaical infidelity It appears from the Dialogue of Justin Martyr with Trypho that some of them of old applied this Psalm to Hezekiah But not one word in it can rationally be conceived to respect him especially that Which is spoken about the Priesthood utterly excludes him seeing his Great Grand-father a man of more power than himself was smitten with Leprosie and lost the Administration of his Kingdom for one single attempt to invade that Office 2 Chron. 26. It remains then that this Psalm was written concerning the Messiah and him alone for no other subject of it can be assigned And this use in our passage we may make of the Targum that whereas those words The Lord said do not intend a word spoken but the stable purpose or decree of God as Psal. 2. v. 7. its Author hath rendred them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said in or by his word that is his Wisdom his Son with whom and to whom he speaks and concerning whom his Decree and Purpose is here declared It remaineth only that we consider the Objections of the Jews against our Application of this Psalm unto the Messiah And these are summed up by Kimchi in his Exposition of the Text. The Hereticks saith he expound this Psalm of Jesus and in the first verse they say the Father and Son are designed and they read Adonai with Camets under Nun in which use the true God is signified by that Name And verse the third in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read Chirick under Ain so making it signifie with thee And what is there said of the beauty of Holiness they ascribe unto that which is from the womb But in all Copies that are found from the rising of the Sun to the going down of it Chiric is with Nun in Adoni and Patha with Ain in Hammeka And Gerolmus Hierom erred in his Translation And for the errour if the Father and Son be the God-head how doth one stand in need of the other and how can he say unto him Thou art a Priest He is a Priest who offers sacrifice but God doth not Of the like nature are the rest of his exceptions unto the end of his Notes on that Psalm To this Lipman addes a bitter blasphemous discourse about the application of those words from the womb v. 3. unto the womb of the blessed Virgin Answ. Our cause is not at all concerned in these mistakes whether of Jews or Christians For the Jews their chief enmity lies against the Deity of our Lord Jesus Christ and therefore what ever testimony is produced concerning him they presently imagine that it is for the proof of his Divine Nature This lies at the bottom of these exceptions of Kimchi Hence he conceives that our argument from this place lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the pointing it with Camets Adonai so making it to be the proper Name of God when we acknowledge that it is Adoni pointed with Chiric and signifies my Lord so it is rendred by the Evangelist Matth. 22. v. 45. so by the LXX and by Hierom Domino meo And the argument of our Saviour lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that he being the Son of David was also then the Lord of David which he could no otherwise be but upon the account of his Divine Nature In the words reflected on by Kimchi it is confessed that there have been mistakes amongst Translators and Expositors Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar from them tecum principium with thee is the beginning which hath misled many Expositors But Kimchi knew that Hierom had translated them Populi tui duces spontanei Thy people shall be willing leaders giving both the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though one would suffice Thy people are or shall be willing But this pertains not to the cause under consideration In like manner have those other words been misrendred by the same Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX and the Vulgar Exutero ante luciferum genui te From the womb before the morning Star have I begotten thee which gave occasion to many uncouth Expositions in Justin Martyr Tertullian Epiphanius Austin and others But the words are rightly rendred The dew of thy birth is from the womb of the morning and express the rise and flourishing of the Kingdom of the Messiah These things prove indeed that it is dangerous to interpret the Scripture without heedful attending unto the Original Text but that the Messiah is not intended in this Psalm they prove not For what they farther object on our supposition of the Divine Nature of Christ That there was no need that God should promise God his assistance it is but an open effect of their ignorance or malice Assistance is not promised the Messiah as God but as made Man for our sakes
and so as a Priest did he offer that Sacrifice without an interest wherein both they and we must eternally perish To conclude this discourse we have many of their own Masters concurring with us in the assignation of this Psalm unto the Messiah and to that purpose they freely express themselves when their minds are taken off from the consideration of the difference that they have with Christians Thus the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his signs of the coming of the Messiah Armillus shall stir up all the world saith he to war against the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the holy God shall not compel to war but shall only say unto him Sit thou at my right hand referring unto this place So Saadias Gaon on Dan. 7.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Messiah our righteousness as it is written The Lord said unto my Lord Sit thou on my right hand They affirm the same in Midrash Tehillim on Psal. 18. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Joden said In the world to come the holy blessed God shall cause Messiah the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And to the same purpose are the words of R. Moses Haddarsan in Bereshith Rabba on Gen. 18. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Berechia in the name of Rabbi Levi opened that which is spoken Thou shalt give me the shield of thy salvation and thy right hand shall sustain me Psal. 18.36 In the world to come the holy blessed God shall cause Messias the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And Abraham shall sit at his left hand and the face of Abraham shall be pale and he shall say The Son of my Son sits on the right hand and I on the left But God shall appease him and say unto him The Son of thy Son sits at my right hand and I am at thy right hand as it is written Thy loving kindness shall encrease me And so on Psalm 17. Rabbi Joden in the name of R. Chijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy blessed God shall place Messiah the King at his right hand as it is said The Lord said unto my Lord. Thus setting aside the mixture of their follies and impieties wherein we are not concerned we have a sufficient suffrage from the Jews themselves unto our assignation of this Prophetical Psalm to the Messiah which is enough to stop the mouths of their modern gain-sayers who neither are able to assign any other Person unto whom it should belong Having then removed their Objections we may return unto the Interpretation of the words The matter intended in the first part of these words or sitting at the right hand of God hath been somewhat spoken unto already and I shall adde but little in the further Explanation of it in this place Some things controverted on these words we may well omit the consideration of as whether were the more honourable place of old the right hand or the left besides they have been sufficiently spoken unto already on verse 3. For whereas there is no mention made any where of sitting at the left hand of God as was observed there is no comparison to be feigned between the one and the other Besides the pretence of the left hand to have been the most honourable place of old is most vain insisted on by some who had a desire to vent new observations of old matters to little purpose And Bellarmine shews what good leisure he had in managing of Controversies when he spent more time and labour in answering an Objection against the Popes Supremacy from Peters being placed in old Seals on the left hand of Paul than of many Texts of Scripture plainly overthrowing his pretensions Neither shall we consider their claim unto this testimony who understanding the Human Nature of Christ to be to be only intended and spoken to affirm that its sitting at the right hand of God consists in a real communication of all Divine Properties and Attributes unto that Nature a pretence very remote from the Apostles design and importance of the words For the Introductory Preface of this Testimony Vnto which of the Angels said he at any time we have already considered it In the testimony it self we must consider 1. The Person speaking the Lord. 2. The Person spoken unto my Lord. 3. The Nature and Manner of this speaking said 4. The thing spoken Sit on my right hand 5. The end hereof as to Work and Operation make thine enemies thy foot-stool 6. The Limitation of it as unto duration until 1. The Person speaking is the Lord The Lord said In the Greek both the Person speaking and the Person spoken unto are expressed by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord only the person spoken unto is not absolutely called so but with relation to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord David calls him his Lord Matth. 22.43 But in the Hebrew they have different denominations the Person speaking is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God the Father for though the Name be often used where the Son is distinctly spoken of and sometimes in the same place each of them are mentioned by that name as Gen. 19. v. 24. Zech. 2. v. 8 9. because of their equal Participation of the same Divine Nature signified thereby yet where Jehovah speaketh unto the Son or of him as here it is the Person of the Father that is distinctly denoted thereby according as was shewed at the entrance of this Epistle 2. The Person spoken unto is the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord David's Lord in what respect we must now enquire The Lord Christ the Son is in respect of his Divine Nature of the same Essence Power and Glory with the Father Joh. 10. v. 30. Absolutely therefore and naturally in that respect he is capable of no Subordination to the Father or Exaltation by him but what depends on and flows from his Eternal Generation Joh. 5. v. 26. By dispensation he humbled himself and emptied himself of this Glory Phil. 2. v. 7 8. not by a real parting with it but by the Assumption of Humane Nature into personal Vnion with himself being made flesh Joh. 1. v. 14. wheren his Eternal Glory was clouded for a season Joh. 17. v. 5. and his Person humbled to the discharge of those Acts of his Mediation which were to be performed in th◠Humane Nature Phil. 2. v. 9 10. This Person of Christ is here spoken unto not in respect of his Divine Nature only which is not capable of Exaltation or Glory by the way of free gift or donation nor in respect of his Humane Nature only which is not the King and Head of the Church but with respect unto his whole Person wherein the Divine Nature exerting its Power and Glory with the
Promises 1. That his Kingdom shall not be like the Kingdoms of the earth obnoxious to change and mutation by intestine divisions or outward force or secret decayes by which means all the Kingdoms of the earth have been ruined and brought to nought In Opposition hereunto the Kingdom of Christ is asserted to be perpetual as that which no Opposition shall ever prevail against no means ever impair which yet hinders not but that a day may be prefixed unto its end 2. The Continuance of it unto the total full Accomplishment of all that is to be performed in it or by it in the Eternal Salvation of all his subjects and final Destruction of all his Enemies is in these and the like places foretold but yet when that work is done that Kingdom and Rule of his may have an end And in this sense the Term of Limitation here expressed seems to be expounded by the Apostle 1 Cor. 15.24 At the end he shall deliver up the Kingdom unto God the Father For although those words may admit of another Interpretation namely that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as King of his Church which he may do and not cease from holding the same Kingdom still yet as they are further interpreted by the Sons coming into a new subjection unto the Father that God may be all in all as v. 28. They seem to imply directly the ceasing of his Kingdom Though this matter be not indeed without its Difficulty yet the different Opinions about it seem capable of a fair Reconciliation which we shall attempt in the ensuing Proposals 1. The Lord Christ as the Son of God shall unto all Eternity continue in the Essential and Natural Dominion over all Creatures and they in their dependance upon him and subjection unto him He can no more divest himself of that Dominion and Kingdom than he can cease to be God Suppose the being of any creatures and that subjection unto him which is the Rise of this Kingdom is natural and indispensible 2. As to the Oeconomical Kingdom of Christ over the Church and all things in order unto the protection and salvation thereof the immediate Ends of it will cease All his Saints being saved all his Sons brought unto Glory all his Enemies subdued the End of that Rule which consisted in the Guidance and Preservation of the one in the Restraint and Ruine of the other must necessarily cease 3. The Lord Christ shall not so leave his Kingdom at the last day as that the Father should take upon himself the Administration of it Upon the giving up of his Kingdom what ever it be the Apostle doth not say the Father shall Rule or raign as though he should exercise the same Kingdom but that God shall be all in all that is God the Father Son and Holy Ghost without the use or intervention of such wayes or means as were in use before during the full continuance of the dispensatory Kingdom of Christ shall fill and satisfie all his Saints support and dispose of the remnant Creation 4. This ceasing of the Kingdom of Christ is no way derogatory unto his Glory or the perpetuity of his Kingdom no more than his ceasing to intercede for his people is to that perpetuty of his Priesthood which he hath by Oath confirmed unto him His Prophetical Office also seems to cease when he shall teach his people no more by his Word and Spirit 5. In three respects the Kingdom of Christ may be said to abide unto Eternity First In that all his Saints and Angels shall eternally adore and worship him on the account of the Glory which he hath received as the King and Head of the Church and be filled with joy in beholding of him Joh. 17.22 24. Secondly In that all the Saints shall abide in their state of Vnion unto God through him as their Head God communicating of his fulness to them through him which will be his eternal Glory when all his Enemies shall be his Footstool Thirdly In that as the Righteous Judge of all he shall to all Eternity continue the punishment of his Adversaries And this is the last Testimony insisted on by the Apostle to prove the preheminence of Christ above Angels and consequently above all that were used or employed of old in the Disposition and Administration of the Law which was the thing he had undertaken to make good And therefore in the close of this Chapter having denyed that any of these things are spoken concerning Angels he shuts up all with a Description of their Nature and Office such as was then known and received among the Jewes before the consideration whereof we must draw out from what hath been insisted on some Observations for our own Instruction which are these that follow I. The Authority of God the Father in the Exaltation of Jesus Christ as the Head and Mediator of the Church is greatly to be regarded by Believers He sayes unto him sit thou at my right hand Much of the consolation and security of the Church depends on this consideration II. The Exaltation of Christ is the great pledge of the Acceptation of the work of Mediation performed in the behalf of the Church Now saith God sit thou at my right hand the Work is done wherein my soul is well pleased III. Christ hath many Enemies unto his Kingdom saith God I will deal with all of them IV. The Kingdom and Rule of Christ is perpetual and abiding notwithstanding all the Opposition that is made against it His Enemies rage indeed as though they would pull him out of his Throne but altogether in vain He hath the Faithfulness and Power the Word and Right hand of God for the security of his Kingdom V. The end whereunto the Lord Jesus Christ will assuredly bring all his Enemies let them bluster whilest they please shall be unto them miserable and shameful to the Saints joyful to himself victorious and triumphant It is the Administration of the Kingdom of Christ in the world that this Truth principally respects Great is the enmity of this world against it great the Opposition that is and hath alwayes been made unto it But this will be the assured issue of it Ruine to the Enemies Joy to the Saints Glory to Christ. This is that which is typed unto us in the Prophesie of Gog. That Prophesie is a Recapitulation of all the Enmity that is acted in the world against the interest of Christ. What his Counsel is the Prophet declares Ezek. 38.11 I will go up to the Land of unwalled Villages I will go up to them that are at rest that dwell safely all of them dwelling without walls and having neither bars nor gates They look upon the Church of Christ as a feeble people that hath no visible Power or Defence and therefore easie to be destroyed this encourageth them to their work who or what can deliver them out of
And they eternally rejoyce in the over-flowings of the Love and Grace of God taking care of all the concernments of the poorest and meanest of his servants 4. This is done that God may in an especial manner give glory and honour unto Jesus Christ thereby This is his will that all men should honour the Son as they honour the Father Joh. 5.23 He hath therefore raised him up and given him Honour and Glory and in particular exalted him far above the Angels putting them in subjection unto him as their Head Prince Ruler and Governour Ephes. 1. v. 21 22. Neither is it a shew of Glory or a titular Kingdom and Dominion that he hath given to Jesus Christ but a real and absolute Sovereignty wherein all things subject unto him are at his absolute disposal and therefore must the Angels themselves be at his service in the affairs of his Kingdom and so they acknowledge themselves to be and the fellow-servants of them that keep his testimonie Rev. 22.9 Now the Heart and Love of Jesus Christ is greatly upon that part of his Church and People which are labouring with Sin Affliction and Persecution here below Heb. 2.17 chap. 4.15 It is then greatly for his honour and glory which in all things the Father aimeth at Col. 1.18 19. that the glâ—rious Angels should be employed for the good and in the behalf of all his poor labouring Saints This honour is done to Jesus Christ in heaven when all the Attendants of the Throne of God do see that care that is taken about the meanest that believe in him 5. The Love and Care and Condescension of God unto his Saints is hereby manifested unto the Saints themselves God emploieth the Angels for their good that they may know how he careth for them and be comforted thereby Psal. 91.10 The Saints of God have mean and low thoughts of themselves as it becomes them to have They know and confess that they are less than all the mercies of God and unworthy that he should have any regard of them Such thoughts as these their mean terrene condition and their manifold sins and failings do fill them withall Of the glorious Angels their thoughts and apprehensions are high and honourable Their Nature their State and condition their Power and Greatness their Holiness and Enjoyment of the Presence of God do all present them unto their minds under a notion of much Excellency and Glory Hence some weak superstitious and curious minds have been drawn to adore them with Religious Worship and Adoration the Saints know sufficiently the folly hereof But yet when they consider that God is pleased to use employ and send out these glorious spirits to take care of them to do them good to watch over them and round about them to keep them from evil this fills them as with an holy Admiration of the infinite Love and Condescension of God towards them so also of the Excellency of the Mediation of the Lord Christ who hath brought them into this condition of favour from both which much spiritual comfort and rejoycing in the Lord doe arise And for this end also doth God choose to do that mediately by the ministery of Angels which otherwise by an inconceivable facility he could do by his own immediate Power 6. A blessed Entercourse Society Communion and Fellowship is hereby maintained and kept up between the several parts of the Family of God that of Angels above and this of Believers below It hath been formerly declared how the Angels in Heaven and all elect Believers were reduced into one Family when God reconciled the things in heaven and earth unto himself and brought them all into subjection unto and dependance upon one common Head Christ Jesus Ephes. 1.10 From hence are Angels and Men reduced into one Family the Family in heaven and earth the Angels by Transition Men by Adoption Now it is the will of God that for the Honour of our Lord Jesus Christ the immediate Head of this Family that there should be an Entercourse and an helpful communion between the several parts of it for to this end are we brought into the society of the innumerable company of Angels Heb. 12.22 Now because our Goodness our Usefulness our Helpfulness is confined and limited unto the Saints that are in the earth Psal. 16.3 not extending it self unto God or any of his holy ones above we cannot help assist counsel nor advise the Angels nor do they in any thing stand in need of our aid or assistance And since the communication of our minds unto them by way of Religious Subjection Adoration Faith Trust Affiance is absolutely forbidden unto us it remaineth that this fellowship and society must be maintained by the aid help and assistance which they are able to afford unto us and which we stand in need of And on this account doth God employ them about the affairs and concernments of Believers that so a becoming fellowship may be kept up in the Family of Christ and an usefulness between the several parts thereof 7. God makes use of the ministery of Angels in the service of the Church to reproach awe restrain and torment the Devil It is a continual reproach cast upon Sathan when he sees those unto whom he is like in Nature and with whom he was sometimes a Companion in Glory willingly cheerfully triumphantly obeying the will of God in the service of Christ having by his wickedness cast out himself from the same honourable Employment and mancipated himself to the vilest services that any part of the Creation of God is cast down unto The whole work of the Angels is a continual reproach unto Sathan for his sin and folly It cries unto him This might have been thy work this might have been thy condition the gnawing of which consideration is no small part of his torment and present restless vexation They also put an awe upon him in all his Attempts He knows well their Power their Authority their Commission and that it is not for him to contend with them With one word they can at any time defeat him The Lord rebuke thee Sathan the Lord rebuke thee And he knows not where he may meet with them in his Attempts And this keeps him in continual awe and perpetual uncertainties of success in all that he undertakes or goes about And hereby God also in many things frustrates his endeavours restrains his power and disappoints his malice It is inconceivable what havock he would make of the Lives and Liberties and Estates of the Saints did not these Watchers from the Holy One disappoint him And all these things adde to his torment Much of his present punishment consists in the endless workings of Wrath Envy Malice Blood-thirstiness and Rage Now as these where ever they are found but in the least degree are tormenting passions so where they are all in their height rage and fury and are not by any considerable vent abated or slacked what can be worse in
for concerning him alone came that Voice from the excellent glory This is my beloved Son hear him So also in the other sense the Apostle is not comparing the manner of their attending unto the Doctrine of the Law which certainly they ought to have done with all diligence and their attendance unto the Gospel but shews the reasons which they had to attend unto the one and the other as the following verses clearly manifest This then may be that which the Apostle intimates in this word namely that they had more abundant cause and a more excellent reason for their attending unto the Doctrine of the Gospel than they had unto that of the Law on this account that he by whom the Gospel was immediately preached unto us was the Son of God himself But the other application of the word is more commonly received wherein it intends the duty enjoyned In reference unto the Duty exhorted unto there is expressed the Object of it The things heard Thus the Apostle chuseth to express the Doctrine of the Gospel with respect unto the way and manner whereby it was communicated unto them namely by preaching for faith cometh by hearing and hearing is of the word preached Rom. 10.14 15. And herein doth he magnifie the great Ordinance of preaching as every where else he maketh it the great means of begetting faith in men The Lord Christ himself first preached the Gospel Acts 1.1 and verse 4. of this chapter Concerning him it was said from heaven Hear him Matth. 17.5 as he who revealed the Father from his own bosome Joh. 1.18 From him the Gospel became to be the Word heard When he had finished the course of his Personal Ministery he committed the same work unto others sending them as the Father sent him They also preached the Gospel and called it the Word that is that which they preached See 1 Cor. 1. So in the Old Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.1 Auditus an hearing or that which was heard being preached So that the Apostle insists on and commends unto them not only the things themselves wherein they had been instructed but also the way whereby they were communicated unto them namely by the great Ordinance of preaching as he farther declares verse 4. This as the means of their believing as the ground of their profession they were diligently to remember consider and attend unto The Duty it self directed unto and the manner of its performance are expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend or give heed What kind of attendance is denoted by this word was in part before declared An attendance it is with Reverence Assent and Readiness to obey So Acts 16.14 God opened the heart of Lydia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend unto the things that were spoken not to give them the hearing only there was no need of the opening of her heart for the meer attention of her ear but she attended with readiness humility and resolution to obey the Word The effect of which attention is expressed by the Apostle Rom. 6.17 To attend then unto the Word preached is to consider the Author of it the Matter of it the Weight and concernment of it the Ends of it with Faith Subjection of spirit and Constancy as we shall with our Apostle more at large afterwards explain The Duty exhorted unto being laid down a Motive or Enforcement unto it is subjoyned taken from the danger that would ensue the neglect thereof And this is either from the Sin or Punishment that would attend it according unto the various interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flow out or fall before mentioned It it signifies to fall or perish then the punishment of the neglect of this Duty is intimated We shall perish as water that is poured on the earth Thereunto is the frail life of man compared 2 Sam. 14.14 This sense of the word is embraced by few Expositors yet hath it great countenance given unto it by the ensuing discourse verse 2 and 3. and for that reason is not unworthy our consideration For the design of the Apostle in those verses is to prove that they shall deservedly and assuredly perish who should neglect the Gospel And the following particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if in verse 2. may seem to relate unto what was before spoken and so to yield a reason why the Unbelievers should so perish as he had intimated which unless it be expressed in this word the Apostle had not before at all spoken unto And in this sense the Caution here given is That we should attend unto the word of the Gospel left by our neglect thereof we bring upon our selves inevitable ruine and perish as water that is spilt on the ground which cannot be gathered up again But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed will not be well reconciled unto this sense and interpretation unless we should suppose it to be redundant and insignificative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time we should flow out should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely that we fall not But there is no just reason to render that word so useless Allow it therefore significative and it may have a double sense 1. To denote an uncertain time quando aliquando at any time 2. A conditional event fortè ne fortè lest it should happen In neither of these senses will it allow the words to be expounded of the Punishment that shall befall Unbelievers which is most certain both as to the Time and the Event Neither doth the Apostle in the next Verses threaten them that neglect the Gospel that at some time or other they may perish but le ts them know that their destruction is certain and that from the Lord. It is then our sinful losing of the Word and the benefits thereof which the Apostle intendeth And in the next verses he doth not proceed to prove what he had asserted in this verse but goes on to other Arguments to the same purpose taken from the unquestionable event of our neglect of the Word and losing the benefits thereof The especial reason therefore why the Apostle thus expresseth our losing of the doctrine of the Gospel by want of diligent attendance unto it is to be enquired after Generally the expression is looked on as an allusion unto leaking vessels which suffer the water that is poured into them one way to run out many As he speaks in the Comedian who denied that he could keep secret some things if they were communicated unto him Plenus rimarum sum huc atque illuc effluo I am full of chinks and flow out on every side And the word relates unto the persons not to the things because it contains a crime It is our duty to retain the word which we have heard and therefore it is not said that the Word flows out but that we as it
were pour it out And this crime is denoted by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as the simple Verb denotes the passing away of any thing as water whether it deserve to be retained or no so the compound doth the losing of that perversly which we ought to have retained But we may yet enquire a little farther into the reason and nature of the Allegory The Word or Doctrine of the Scripture is compared to showers and rain Deut. 32.2 My doctrine shall drop as the rain my speech shall distil as the dew as the small rain upon the tender herb as the showers upon the grass Hence the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Teacher and Rain so that Translators do often doubt of its special sense as Psal. 84.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain filleth the pools as in our Translation others as Hierom and Arias Montanus render them Benedictionibus operietur docens The Teacher shall be covered with blessings both the words being ambiguous So also Isa. 30.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate thy Teachers is by others rendred thy showers or rain So those words Joel 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in the Text He hath given you the former rain moderately in the Margin they render a Teacher of righteousness And the like ambiguity is in other places And there is an elegant metaphor in the word For as the drops of rain falling on the earth do water it and make it fruitful whilst it takes no notice of it so doth the Doctrine of the Word insensibly make fruitful unto God the souls of men upon whom it doth descend And in respect unto the Word of the Gospel it is that the Lord Christ is said to come down as the showers on the mowen grass Psal 72. So the Apostle calls the preaching of the Gospel unto men the watering of them 1 Cor. 3.6 7. And compares them unto whom it is preached unto the earth that drinketh in the rain Heb. 6.7 In pursuit of this Metaphor it is that men are said to pour out the Word preached unto them when by their negligence they lose all the benefits thereof So when our Saviour had compared the same Word unto seed he sets out mens falling from it by all the ways and means whereby seed cast into the earth may be lost or become unprofitable Matth. 13. And as he shews that there are various ways and means whereby the seed that is sown may be lost and perish so there are many times and seasons ways and means wherein and whereby we may lose and pour out the Water or Rain of the Word which we have received And these the Apostle regards in that expression lest at any time We are now entred on the Practical part of the Epistle and that which is of great importance unto all Professors at all times especially unto such as are by the good providence of God called into the condition wherein the Hebrews were when Paul thus treated with them that is a condition of temptation affliction and persecution And we shall therefore the more distinctly consider the useful truths that are exhibited unto us in these words which are these that follow 1. Diligent attendance unto the word of the Gospel is indispensably necessary unto perseverance in the profession of it Such a profession I mean as is acceptable unto God or will be useful unto our own souls The profession of most of the world is a meer not renunciation of the Gospel in words whilst in their hearts and lives they deny the power of it every day A saving profession is that which expresseth the efficacy of the Word unto salvation Rom. 10.10 This will never be the effect of a lifeless attendance unto the Word And therefore we shall first consider what is required unto the giving beed to the Gospel here commended unto us and there are in it amongst others the things that follow 1. A due valuation of the grace tendred in it and of the Word it self on that account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such an attendance unto any thing as proceeds from an estimation and valuation of it answerable unto its worth If we have not such thoughts of the Gospel we can never attend unto it as we ought And if we consider it not as that wherein our chief concernment lies we consider it not as we ought at all The field wherein is the Pearl of price is so to be heeded as to be valued above all other Possessions whatsoever Matth. 13.45 46. They who esteemed not the Marriage-feast of the King above all Avocations and worldly Occasions were shut out as unworthy Matth. 22.7 If the Gospel be not more unto us than all the world besides we shall never continue in an useful profession of it Fathers and Mothers Brothers and Sisters Wives and Children must all be despised in comparison of it and competition with it When men hear the Word as that which puts it self upon them whose attendance unto they cannot decline without present or future inconveniencies without considering that all the concernments of their souls lie bound up in it they will easily be won utterly to neglect it According as our esteem and valuation of it is so is our heeding of it and attendance unto it and no otherwise Hearkning unto the Word as unto a song of him that hath a pleasant voice which may please or satisfie for the present is that which profits not men and which God abhors Ezek. 33.34 If the ministration of the Gospel be not looked on as that which is full of glory it will never be attended unto This the Apostle presseth 2 Cor. 3.8 9. Constant high thoughts then of the necessity worth glory and excellency of the Gospel as on other accounts so especially of the Author of it and the grace dispensed in it is the first step in that diligent heeding of it which is required of us Want of this was that which ruined many of the Hebrews to whom the Apostle wrote And without it we shall never keep our faith firm unto the End 2. Diligent study of it and searching into the mind of God in it that so we may grow wise in the mysteries thereof is another part of this Duty The Gospel is the wisdom of God 1 Cor. 1.24 In it are laid up all the stores and treasures of that wisdom of God which ever any of the sons of men shall come to an acquaintance with in this world Col. 2.2 3. And this wisdom is to be sought for as silver and to be searched after as hid treasures Prov. 2.4 that is with pains and diligence like unto that of those who are employed in that enquiry Men with indesatigable pains and danger pierce into the bowels of the earth in the search of those hid treasures that are wrapt up in the vast womb of it Silver and treasures are not gathered
by every lazie passenger on the surface of the earth they must dig seek and search who intend to be made partakers of them and they do so accordingly And so must we do for these treasures of heavenly wisdom The mystery of the grace of the Gospel is great and deep such as the Angels desire to bow down and look into 1 Pet. 1.12 which the Prophets of old notwithstanding the advantage of their own especial Revelations enquired diligently after verse 11. Whereas now if any pretend though falsly to a Revelation they have immediately done with the Word as that which by the deceit of their imaginations they think beneath them when indeed it is only distant from them and is really above them As if a man should stand on tip-toe on a mole-hill and despise the Sun appearing newly above the Horizon as one beneath him Diligent sedulous searching into the Word belongs unto this heeding of it Psal. 1.1 Or a labouring by all appointed means to become acquainted with it wise in the mystery of it and skilled in its doctrine Without this no man will hold fast his profession Nor doth any man neglect the Gospel but he that knows it not 2 Cor. 4.3 4. This is the great principle of Apostasie in the world men have owned the Gospel but never knew what it was and therefore leave the profession of it foolishly as they took it up lightly Studying of the Word is the security of our faith 3. Mixing the Word with faith is required in this attention See chap. 4.2 As good not hear as not believe Believing is the end of hearing Rom. 10.11 And therefore Lydia's faith is called her attention Acts 16.14 This is the life of heeding the Word without which all other exercise about it is but a dead carcase To hear and not believe is in spiritual life what to see meat and not to eat is in the natural it will please the fancy but will never nourish the soul. Faith alone realizeth the things spoken unto the heart and gives them subsistence in it Heb. 11.1 without which as to us they flow up and down in loose and uncertain notions This then is the principal part of our duty in heeding the things spoken for it gives entrance to them into the soul without which they are poured upon it as water upon a stick that is fully dry 4. Labouring to express the Word received in a conformity of heart and life unto it is another part of this Attention This is the next proper end of our hearing And to do a thing appointed unto an End without aiming at that End is no better than the not doing it at all in some cases much worse The Apostle says of the Romans that they were cast into the mould of the doctrine of the Gospel chap. 6.13 It left upon their hearts an impression of its own likeness or produced in them the express image of that Holiness Purity and Wisdom which it revealeth This is to behold with open face the glory of the Lord in a glass and to be changed into the same image 2 Cor. 4.18 that is the image of the Lord Christ manifested unto us and reflected upon us by and in the glass of the Gospel When the heart of the hearer is quickned enlivened spirited with Gospel truths and by them is moulded and fashioned into their likeness and expresseth that likeness in its fruits or a Conversation becoming the Gospel then is the Word attended unto in a right manner This will secure the Word a station in our hearts and give it a permanent abode in us This is the Indwelling of the Word whereof there are many degrees and we ought to aim that it should be plentiful 5. Watchfulness against all opposition that is made either against the Truth or Power of the Word in us belongs also unto this duty And as these Oppositions are many so ought this Watchfulness to be great and diligent And these things have we added for the further Explication of the Duty that is pressed on us by the Apostle the necessity whereof for the preservation of the truth in our hearts and minds will further appear in the ensuing Observation II. There are sundry times and seasons wherein and several ways and means whereby men are in danger to lose the word that they have heard if they attend not diligently unto its preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at any time or by any way or means This our Saviour teacheth us at large in the Parable of the Seed which was retained but in one sort of ground of those four whereinto it was cast Matth. 13. And this the experience of all Times and Ages confirmeth Yea few there are at any time who keep the Word heard as they ought We may briefly name the Seasons wherein and the Ways whereby the hearts and minds of men are made as leaking vessels to pour out and lose the Word that they have heard 1. Some lose it in a time of Peace and Prosperity That is a season which slays the foolish Jesurun waxes sat and kicks According to mens pastures they are filled and forget the Lord. They feed their lusts high until they loath the Word Quails often make a lean soul. A prosperous outward estate hath ruined many a Conviction from the Word yea and weakened faith and obedience in many of the Saints themselves The warmth of Prosperity breeds swarms of Apostates as the heat of the Sun doth Insects in the Spring 2. Some lose it in a time of persecution When persecution ariseth saith our Saviour they fall away Many go on apace in profession until they come to see the Cross this fight puts them to a stand and then turns them quite out of the way They thought not of it and do not like it We know what havock this hath made amongst Professors in all Ages and commonly where it destroys the Bodies of ten it destroys the Souls of an hundred This is the season wherein Stars fall from the Firmament in reference whereunto innumerable are the Precepts for Watchfulness Wisdom Patience Enduring that are given us in the Gospel 3. Some lose it in a time of trial by temptation it pleaseth God in his Wisdom and Grace to suffer sometimes an hour of temptation to come forth upon the world upon the Church in the world for their trial Rev. 3.10 And he doth it that his own thereby may be made conformable unto their Head Jesus Christ who had his especial hour of temptation Now in such a season temptation worketh variously according as men are exposed unto it or as God seeth meet that they should be tried by it Every thing that such days abound withall shall have in it the force of a temptation And the usual effect of this work is that it brings Professors into a slumber Matth 25.5 In this state many utterly lose the Word They have been cast into a negligent slumber by the secret power and efficacy
of temptation and when they awake and look about them the whole power of the Word is lost and departed from them With reference unto these and the like seasons it is that the Apostle gives us this caution to take heed lest at any time the word which we have heard do slip out 2. The ways and means also whereby this wretched effect is produced are various yea innumerable some of them only I shall mention whereunto the rest may be reduced As 1. Love of this present world This made Demas a leaking vessel 2 Tim. 4.10 and choaks one fourth part of the seed in the Parable Matth. 13. Many might have been rich in grace had they not made it their end and business to be rich in this world 1. Tim. 6.9 But this is too well known as well as too little regarded 2. Love of sin A secret lust cherished in the heart will make it plenum remarum full of chinks that it will never retain the showers of the Word and it will assuredly open them as fast as convictions stop them 3. False Doctrines Errors Heresies false Worship Superstition and Idolatries will do the same I place these things together as those which work in the same kind upon the Curiosity Vanity and Darkness of the minds of men These break the vessel and at once pour out all the benefits of the Word that ever were received And many the like instances might be given And this gives us the reason of the necessity of that heeding the Word which we before insisted on Without it at one time or other by one means or other we shall lose all the design of the Word upon our souls That alone will preserve us and carrie us through the course and difficulties of our Profession The Duty mentioned then is of no less concernment unto us than our souls for without it we perish Let us not deceive our selves a slothful negligent hearing of the Word will bring no man to life The commands we have to watch pray strive labour and fight are not in vain The warnings given us of the Opposition that is made to our faith by indwelling sin Sathan and the world are not left on record for nothing no more are the sad examples which we have of many who beginning a good Profession have utterly turned aside to sin and folly All these things I say teach us the necessity of the Duty which the Apostle enjoyneth and which we have explained III. The Word heard is not lost without the great sin as well as the inevitable ruine of the souls of men Lost it is when it is not mixed with faith when we receive it not in good and honest hearts when the end of it is not accomplished in us and towards us And this befalls us not without our sin and woful neglect of duty The Word of its own nature is apt to abide to incorporate it self with us and to take root but we cast it out we pour it forth from us And they have a woful account to make on whose souls the guilt thereof shall be found at the last day IV. It is in the nature of the Word of the Gospel to water barren hearts and to make them fruitful unto God Hence as was shewed was it compared to Water Dews and Rain which is the foundation of the Metaphorical expression here used Where this word comes it makes the parched ground a pool and the thirsty land springs of water Isa. 35.7 These are the waters of the Sanctuary that heal the barren places of the earth and make them fruitful Ezek. 47. The River that makes glad the City of God Psal. 46.7 That River of living water that comes forth from the Throne of God Rev. 22.1 And the places and persons which are not healed or benefited by these waters are left to barrenness and burning for evermore Ezek. 47.11 Heb. 6 8. With the dew hereof doth God water his Church every moment Isa. 27.3 And then doth it grow as a Lilly and cast forth its roots as Lebanâ—n Hos. 14.5 6 7. Abundant fruitfulness unto God follows a gracious receiving of this dew from him Blessed are they who have this dew distilling on them every morning who are watered as the Garden of God as a land that God careth for V. The consideration of the Revelation of the Gospel by the Son of God is a powerful motive unto that diligent attendance unto it which we have before described This is the inference that the Apostle makes from the Proposition that he had made of the Excellency of the Son of God Therefore And this is that which in the greatest part of the ensuing Chapter he doth pursue This is that which God declares that he might so justly expect and look for namely that when he sent his Son to the Vineyard he should be regarded and attended unto And this is most reasonable upon many accounts 1. Because of the Authority wherewith he spake the word Others spake and delivered their message as servants he as the Lord over his own house chap. 3.6 The Father himself gave him all his Authority for the revealing of his Mind and therefore proclaimed from heaven that if any one would have any thing to do with God they were to hear him Matth. 17.10 2 Pet. 1.17 The whole Authority of God was with him for him did God the Father seal or put the stamp of all his Authority upon him and he spake accordingly Matth. 7.29 And therefore he spake both in his own Name and the Name of his Father so that this Authority sprung partly from the Dignity of his Person for being God and Man though he spake on the earth yet he who was the Son of man was in heaven still Joh. 3.13 and therefore is said to speak from heaven Heb. 12.21 and coming from heaven was still above all Joh. 3.31 having power and authority over all And partly from his Commission that he had from his Father which as we said before gave all Authority into his hand Joh. 5.26 Being then in himself the Son of God and being peculiarly designed to reveal the Mind and Will of the Father which the Prophet calls his standing and feeding in the strength of the Lord in the Majesty of the Name of the Lord his God Mic. 5.4 All the Authority of God over the souls and consciences of men is exerted in this Revelation of the Gospel by him It cannot then be neglected without the contempt of all the Authority of God And this will be a sore aggravation of the sin of Vnbelievers and Apostates at the last day If we attend not unto the word on this account we shall suffer on it He that despiseth the word despiseth him and he that despiseth him despiseth him also who sent him 2. Because of the Love that is in it There is in it the love of the Father in sending the Son for the revealing of himself and his mind unto the
the Covenant between him and the people that the Transgression of it so as to disannul the terms and conditions of it had by Divine Constitution the punishment of death temporal or Excision appointed unto it And this in the next words he proceeds to improve unto his purpose by the way of an Argument à minori ad majus How shall we escape if we neglect so great salvation c. There is an Antithesis expressed in one branch as we observed before between the Law and the Gospel namely that the Law was the Word spoken by Angels the Gospel being revealed by the Lord himself But there are also other differences intimated between them though expressed only on the part of the Gospel as that it is in its nature or Effects Great Salvation that is not absolutely only but comparatively unto the benefit exhibited to their fore Fathers by the Law as given on Mount Horeb. The confirmation also of the Gospel by the Testimony of God is tacitely opposed unto the confirmation of the Law by the like Witness and from all these considerations doth the Apostle enforce his Argument proving the Punishment that shall befall Gospel neglecters In the words as was in part before observed there occurrs 1. The Subject matter spoken of so great salvation 2 A further Description of it 1. From its principal Author it began to be spoken by the Lord. 2. From the manner of its propagation it was confirmed unto us by them that heard it 3. From its Confirmation by the Testimony of God Which 4. Is exemplified by a distribution into 1. Signs 2. Wonders 3. Mighty Works and 4. Various Gifts of the Holy Ghost whereof there is 3. A neglect supposed if we neglect and 4. Punishment there intimated wherein 1. The Punishment its self and 2. The manner of its expression how shall we escape are to be considered all which are to be severally explained 1. The subject matter treated of is expressed in those words so great Salvation And it is the Gospel which is intended in that Expression as is evident from the preceding Verse For that which is there called the word which we have heard is here called great salvation As also from the following words where it is said to be declared by the Lord and farther propagated by them that heard him And the Gospel is called Salvation by a Metonymy of the Effect for the Cause For it is the Grace of God bringing salvation Titus 2.11 The Word that is able to save us The Doctrine the Discovery the instrumentally efficient Cause of Salvation Rom. 1.16 1 Cor. 1.20 21. And this Salvation the Apostle calls Great upon many accounts which we shall afterwards unfold And calling it so great salvation he refers them unto the Doctrine of it wherein they had been instructed 〈◊〉 whereby the Excellency of the Salvation which it brings is declared Now though the Apostle might 〈…〉 pressed the Gospel by the word which was declared unto us by the Lord as 〈…〉 the Law by the word spoken by Angels yet to strengthen his Argument 〈◊〉 Moâ—â—â— unto Obedience which he insists upon he chose to give a brief Description of iâ— from its principal Effect it is great Salvation The Law by reason of sin proved the Ministry of Death and Condemnation 2 Cor. 3.9 yet being fully published only by Angels Obedience was indispensibly required unto it And shall not the Gospel the Ministry of life and great salvation be attended unto 2. He farther describes the Gospel from its principal Author or Revealer it began to be spoken by the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words may have a twofold sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either principium temporis the beginning of time or principium operis the beginning of the work In the first way it asserts that the Lord himself was the first Preacher of the Gospel before he sent or employed his Apostles and Disciples in the same work In the latter that he only began the work leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end And this latter sense is also true for he finished not the whole Declaration of the Gospel in his own person teaching vivâ voce but committed the work unto his Apostles Matth. 10.27 But their teaching from him being expressed in the next words I take the words in the first sense referring unto what he had delivered Chap. 1.1 Of Gods speaking in these last dayes in the Person of the Son Now the Gospel hath had a threefold beginning of its Declaration First In Prediction by Promises and Types and so it began to be declared from the foundation of the world Luke 1.70 71. Secondly In an immediate Preparation and so it began to be declared in and by the Ministry of John the Baptist Mark 1.1 2. Thirdly In its open clear actual full Revelation so this work was begun by the Lord himself and carried on to perfection by those who were appointed and enabled by him thereunto Joh. 1.17 18. Thus was it by him declared in his own person as the Law was by Angels And herein lyes the stress of the Apostles Reasonings with reference unto what he had before discoursed concerning the Son and Angels and his Preheminence above them The great Reason why the Hebrews so pertinaciously adhered unto the Doctrine of the Law was the glorious Publication of it It was the word spoken by Angels they received it by the disposition of Angels If saith the Apostle that were a sufficient cause why the Law should be attended unto and that the neglect of it should be so sorely revenged as it was though in it self but the Ministry of death and condemnation Then consider what is your Duty in reference unto the Gospel which as it was in its self a Word of life and great salvation so it was spoken declared and delivered by the Lord himself whom we have manifested to be so exceedingly exalted above all Angels whatever 3. He farther describes the Gospel from the way and means of its conveyance unto us It was confirmed unto us by them that heard him And herein also he prevents an Objection that might arise in the minds of the Hebrews inasmuch as they at least the greatest part of them were not acquainted with the Personal Ministry of the Lord they heard not the word spoken by him For hereunto the Apostle replyes that though they themselves heard him not yet the same word which he preached was not only declared but confirmed unto them by those that heard him And herein he doth not intend all of them who at any time heard him teaching but those whom in an especial manner he made choice of to employ them in that work namely the Apostles So that this expression those that heard him is a Periphrasis of the Apostles from that great priviledge of hearing immediately all things that our Lord taught in his own
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
we may know of our selves what it is to sin against him Besides we know not what is the Opposition that is made by sin unto the Holiness the Nature and very Being of God As we cannot know him perfectly against whom we sin so we know not perfectly what we do when we sin It is the least part of the malignity and poyson that is in sin which we are able to discern We see not the depth of that malicious respect which it hath unto God and are we capable to judge aright of what is its Demerit But all these things are open and naked before that Infinite Wisdom of God which accompanieth his Righteousness in all his Works He knows himself against whom sin is he knows the Condition of the sinner He knows what contrariety and Opposition there is in sin unto himself in a word what it is for a finite limited dependent creature to subduct it self from under the Government and oppose it self unto the Authority and Being of the Holy Creator Ruler and Governour of all things all absolutely and perfectly and so alone knows what sin deserves 2. From this Infinite Wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin For although his Righteousness require that the final punishment of all sin should be an Eternal separation of the sinner from the enjoyment of him and that in a state of Wrath and misery yet by his Wisdom he hath constituted Degrees of that wrath according unto the Variety of Provocations that are found among sinners And by nothing else could this be done What else is able to look through the Unconceivable variety of Aggravating Circumstances which is required hereunto For the most part we know not what is so and when we know any thing of its being we know nothing almost of the true nature of its demerit And this is another thing from whence we may learn that Divine Punishment of sin is alwayes a meet Recompence of Reward Thirdly In the final punishment of sin there is no mixture of mercy nothing to alleviate or to take off from the uttermost of its desert This world is the time and place for mercy Here God causeth his Sun to shine and his rain to fall on the worst of men filling their hearts with food and gladness Here he endures them with much patience and forbearance doing them Good in unspeakable variety and to many of them making a daily tender of that mercy which might make them blessed to Eternity But the season of these things is past in the Day of Recompence Sinners shall then hear nothing but go ye cursed They shall not have the least effect of Mercy shewed unto them unto all Eternity They shall then have judgement without mercy who shewed no mercy The Grace Goodness Love and Mercy of God shall be glorified unto the utmost in his Elect without the least mixture of allay from his displeasure and so shall his Wrath Severity and Vindictive Justice in them that perish without any temperature of pity or compassion He shall rain upon them snares and fire and brimstone this shall be their portion for ever Wonder then not at the Greatness or Duration of that Punishment which shall exhaust the whole wrath of God without the least mitigation And this will discover unto us the nature of sin especially of Vnbelief and neglect of the Gospel Men are apt now to have slight thoughts of these things but when they shall find them revenged with the whole Wrath of God they will change their minds What a folly what a madness is it to make light of Christ unto which an Eternity of punishment is but a meet Recompence of Reward It is good then to learn the nature of sin from the Threatnings of God rather than from the common Presumptions that pass among secure perishing sinners Consider what the Righteousness what the Holiness what the Wisdom of God hath determined to be due unto sin and then make a Judgement of the nature of it that you be not overtaken with a woful surprizal when all means of relief are gone and past As also know that 2. This World alone is the time and place wherein you are to look and seek for mercy Cryes will do nothing at the last day not obtain the least drop of water to cool the tongue in its torment Some men doubtless have secret reserves that things will not go at the last day as by others they they are made to believe They hope to meet with better Quarter than is talked of that God will not be inexorable as is pretended Were not these their inward thoughts it were not possible they should so neglect the season of Grace as they do But alas how will they be deceived God indeed is gracious merciful and full of Compassion but this world is the time wherein he will exercise them They will be for ever shut up towards unbelievers at the last day This is the acceptable day this is the day of salvation if this be despised if this be neglected expect no more to hear of mercy unto Eternity III. Every concernment of the Law and Gospel both as to their nature and promulgation is to be weighed and considered by Believers to beget in their hearts a right and due valuation of them To this end are they here so distinctly proposed as of the Law that it was spoken by Angels and of the Gospel that it is great salvation the word spoken by the Lord confirmed with signs and miracles all which the Apostle would have us to weigh and distinctly consider Our Interest lyes in them and our Good is intended by them And to stir up our attention unto them we may observe First That God doth nothing in vain nor speaks any thing in vain especially in the things of his Law and Gospel wherein the great concernments of his own Glory and the souls of men are enwrapped And therefore our Saviour lets us know that there is a worth in the least apex and iota of the word and that it must have its Accomplishment An End it hath and that End shall be fulfilled The Jews have a foolish curiosity in reckoning all the letters of the Scripture and casting up how often every one doth occurr But yet this curiosity of theirs vain and needless as it is will condemn our negligence if we omit a diligent enquiry into all the Things and Circumstances of it that are of real importance God hath an holy and wise End in all that he doth As nothing can be added unto his Word or Work so nothing can be taken from it it is every way perfect And this in general is enough to quicken us unto a diligent search into all the Circumstances and Adjuncts both of Law and Gospel and of the way and manner whereby he was pleased to communicate them unto us Secondly There is in all those Concernments of the Law and Gospel a mixture of
full assurance of understanding to the acknowledgement of the Mysterie of God and of the Father and of Christ Chap. 2.2 that is that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation the Love Grace and Wisdom of God therein which without this Spirit of Wisdom and Revelation from above we shall not attain unto This then in the first place is to be sought after this are we to abide in constant Prayers and supplications for the teaching instructing revealing enlightning Work and Efficacy of this Spirit that we may be enabled to look into these deep things of God that we may in some measure with all Saints comprehend them and grow wise in the Mysterie of salvation Solomon tells us how this wisdom is to be obtained Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voyce for understanding if thou seekest for her as for silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God It is by praying crying supplications with diligence and perseverance that we attain this Wisdom abide herein or all other attempts will prove but vain How many poor souls otherwise weak and simple have by this means grown exceeding wise in the Mysterie of God And how many more wise in this world through the neglect of it do walk in darkness all their dayes Secondly Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith and holy contemplation but this hath been spoken unto in part already and must again be considered and so need not here to be insisted on Thirdly Sincere love unto and delight in the things that are by the Spirit of God revealed unto us is another part of this duty Herein our Apostle declares what was his frame of heart Phil. 3.8 How doth his heart triumph in and rejoyce over the knowledge he had obtained of Jesus Christ and then indeed do we know any thing of the Grace of God aright when our hearts are affected with what we know Peter tells us that the Saints of old in their believing rejoyced with joy unspeakable and full of glory 1 Ep. 1.8 They discovered that in Christ which maâ—â— their hearts leap within them and all their affections to overflow with delight and joy And this is an Essential part of this Holy Admiration which distinguisheth it from that barren fruitless notional speculation of it which some are contented withall This are we to stir up our hearts unto in all our Meditations of the Grace of God and not to rest untill we find them affected satisfied and filled with an holy complacency which is the most eminent evidence of our interest in and Union unto the things that are made known unto us Fourthly All these things are to be attended with thankfulness and praise This the Apostle was full of and brake forth into when he entred upon the description of this Grace Eph. 1.3 4. and this will be the frame of his heart who is exercised unto an holy admiration of it When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples it is said of him that he reioyced in Spirit Luke 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirit leaped in him and he breaks forth into a solemn Doxologie giving Praise and Glory unto God And is it not their duty to whom they are revealed to do that which out of love unto them our Lord Christ Jesus did on their behalf Thankfulness for the things themselves thankfulness for the Revelation of them thankfulness for the Love of God and the Grace of Jesus Christ in the one and the other is a great part of this duty Secondly This will teach us what esteem we ought to have of the Word of the Gospel by which alone this great salvation is revealed and exhibited unto us the great means and instrument which God is pleased to use in bringing us unto a participation of it This one consideration is enough to instruct us unto what valuation we ought to make of it what price we should set upon it seeing we cannot have the pearl without the purchase of this Field Some neglect it some despise it some persecute it some look upon it as foolishness some as weakness but unto them that believe it is the power of God and the wisdom of God To further us in this duty I shall take up some of those considerations which the words we insist upon do offer unto us and thereby also pass through what yet remains for our instruction in them And we may consider 1. The Excellency and Preheminence of the Gospel which ariseth from the first Revealer that is the Lord Christ the Son of God It was begun to be spoken unto us by the Lord Herein the Apostle prefers it before the Law It is that Word which the Son came to reveal and declare from the bosome of the Father and surely he deserves to be attended unto Hence it is so often called the Word of Christ and the Gospel of Christ not only because it treateth of him but because it proceedeth from him and on that account is worthy of all Acceptation And 2. To neglect the Gospel is to neglect and despise the Son of God who was the Author of it and consequently the Love and Grace of God in sending him So the Lord Christ tells them that preach the Gospel he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Neglect of the Gospel reflects immediately upon the Lord Christ and the Father and therefore our Apostle bids us take heed that we despise not him who spake from Heaven which can be no otherwise done but by neglect of his word Some pretend to honour Christ but they have no regard for his Word yea they may say of it as Ahab of Micaiah that they hate it and have therefore some of them endeavoured to extirpate the preaching of it out of the world as the Papists have done at least have looked on it as an useless thing that the Church might be well enough without But such men will find themselves mistaken when it is too late to seek after a remedy the true Cause of their hatred unto the word is because they can find no other way to express their hatred unto Christ himself Neither did ever any man hate or loath the Gospel but he that first hated and loathed Jesus Christ but against the Word they have many pretences against the Person of Christ none that are as yet passable in the world This makes the Word to bear that which is intended against Christ himself and so will he interpret it at the last day 3. Consider that this Word was confirmed and witnessed unto from Heaven by the mighty Works and Miracles which attended the dispensation thereof So our Apostle here informs us and
disordered by sin but are now all recollected and brought into order under one Head Him hath he given to be Head over all things unto the Church verse 22. The whole Sovereignty over all the whole Creation that is committed unto him is only for this end that he may be the more perfect and glorious Head to the Church He is that Head on which the whole body hath its orderly and regular dependance Ephes. 4.15 16. The head of the body the Church Col. 1.18 The head of every man that is of every believer 1 Cor. 11.3 Ephes. 5.23 And this is every where proposed both as our great Honour and our great Advantage To be united unto him subjected unto him as our Head gives us both honour and safety What greater honour can we have than to be free-men of that Corporation whereof he is the Head than to be subjects of his Kingdom What greater safety than to be united unto him insâ—parably who is in Glory invested with all Power and Authority over the whole Creation of God every thing that may do us good or evil 2. That he is our only Head The Church is so put in subjection unto the Lord Christ as not to be subject unto any other It is true the Members of the Church as men on the earth have other Relations in respect whereof they are or may be subject one to another Children unto Parents Servants unto Masters People unto Rulers but as they are Members of the Church they are subject unto Christ and none other If any other were or might be an Head unto them they must be Angels or men As for Angels we have it here plainly testified that the Church is not made subject in any thing unto them And amongst men the Apostles of all others might seem to lay the justest claim to this Priviledge and Honor. But they openly disclaim any pretence thereunto So doth Paul 2 Cor. 1.24 We have no Dominion Rule Lordship Headship over your faith any thing that concerns your obedience to God and your Worship but are helpers of your joy And again saith he We preach not our selves but Jesus Christ the Lâ—rd the only Lord and our selves your servants for Jesus sake 2 Cor. 4.5 And Peter as it should seem foreseeing that some who should come after would pretend unto such Preheminence warns the Elders that they should not think themselves Lords over Gods heritage 1 Pet. 5.3 And this they did in pursuit of the instructions and charge which their Lord and Master gave them Matth. 23.25 26 27. where he warns them that they should neither think of Dignity nor Dominion over the Church but apply themselves with all Humility unto the service of it for which he else-where addes his reason namely that all his Disciples have one Lord and Master and no more Joh. 13.13 Matth. 23.9 10. And it is a woful confusion that the Papists run themselves into in this matter For first they put the whole Church into subjection unto a man whom they call the Pope the common Father and Master of Christians the Head of the Church and then subject both him and it unto Angels in the Adoration and Invocation of them the greatest subjection possible when the Scripture assigneth one only Head of the Church expresly even the Lord Jesus and fully declares that it is not put in subjection unto Angels at all But to pass them by the Lord Christ is not only thus the only Head in general unto the whole Church but also unto every individual Believer in the Church The Head of every man is Christ 1 Cor. 11.3 He is so to every believer respectively and severally and that in both those senses wherein he is an Head that is according to the natural and metaphorical use of the word For 1. He is the only Head of Vital Influence to the whole Church and every member thereof As from the natural Head all influences of life for subsistence motion acting guidance and direction are communicated unto the whole body and to every member thereof so from the Lord Christ alone as he is the spiritually vital Head of the Church in whom are the springs of life and all quickning grace there are communicated unto the whole Church and every believer therein both the first quickning vital principle of life it self and all succeeding supplies and influences of grace for the enlivening strengthning acting guiding and directing of them This himself declares by comparing the Relations of all believers unto him unto that of branches unto the Vine Joh. 15.2 4. which have no life but by vertue of their union unto the Vine nor sap for fruitfulness but what is derived therefrom which he teacheth expresly verse 5. Without me saith he ye can do nothing And this the Apostle lively sets out unto us in the similitude of the natural body Col. 2.19 And this placing of all fulness in the Lord Christ as the Head of the Church that thence the whole and every member of it might derive needful supplies to themselves is fully taught us in the Gospel Hence the Church is called the fulness of Christ Ephes. 1.2 3. or that whereunto Christ communicates of his All-fulness of Grace until it comes unto the measure or degree of growth and perfection which he hath graciously assigned unto it And none I suppose will contend but that the Lord Christ is the alone and only Head of the Church in this sense It hath not a spiritual dependance on any other for grace There is indeed I know not what monster lies in the Opinion of them who take upon themselves to confer grace unto others by vertue of such things as they do unto them or for them but this we do not now consider If any man think he may have grace from any but Christ alone be they Angels or men let him turn himself unto them but withall know assuredly that he forsakes the Fountain of living waters for broken cisterns which will yield him no relief 2. He is the only Head of Rule and Government unto the whole Church and every member thereof This Rule or Government of the Church concerneth all that Obedience which it yields unto God in his Worship And unto an Head herein it is required that he give perfect Rules and Laws for all things necessarily belonging thereunto and to take care that they be observed And here a great contest ariseth in the world The Papists in behalf of their Pope and others under him contend to be sharers with the Lord Christ in this his Headship and fain they would perswade us that he himself hath appointed that so it should be The Scripture tells us that he was faithful in the whole house of God as was Moses and that as a Lord over his own house to erect rule and establish it and himself when he gives commission unto his Apostles bids them to teach men to do and observe all that he had commanded them And accordingly they
Beauty and Glory both Authority and Majesty How Christ was thus crowned we have at large shewed on the first Chapter Secondly This Soveraignty is attended with actual Rule Wherein 1. The Dominion it self is expressed and 2. The Extent of it First Thou madest him have Dominion over the works of thy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madest him to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointedst him in Authority over He had actual Rule and Dominion given him upon his Coronation And Secondly The Extent of this Dominion is the Works of Gods hands And least any from this indefinite Expression should think this Rule limited either to the things mentioned before by the Psalmist v. 4. called the work of Gods fingers that is the Heavens the Moon and the Stars or in the following Distribution of things here below into Sheep Oxen Fowls and Fish v. 7 8. that is all the creatures here below he adds an Amplification of it in an universal Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath put all things without Exception in subjection unto him and to manifest his absolute and unlimited Power with the unconditional subjection of all things unto him he adds that they are placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under his very feet An Expression setting forth a Dominion every way unlimited and absolute Verse VIII THe Apostle having recited the Testimony which he intends to make use of proceeds in the eighth Verse unto some such Explications of it as may make it appear to be proper and suited unto the End for which it is produced by him And they are two the first whereof respects the sense of the words which express the Extent of this Dominion the latter an instance of some Person or Persons unto whom this Testimony as thus explained cannot be applied For the Explication of the Objective Extent of the Rule and Dominion mentioned he adds For in that he hath made all subject unto him he hath left nothing that is not put under him For whereas it might be objected that there is no mention in the Psalm of the World to come whereof he treats he lets them know that that cannot be excepted seeing the Assertion is universal and unlimited that all things whatsoever are put under him It is true our Apostle making use of this very Testimony in another place 1 Cor. 15.27 adds there that there is a manifest Exception in reference unto him who so put all things under him and it is evident that it is so indeed for the Psalmist treats not of God himself but of the works of God and among them saith the Apostle here there lyes no Exception they are all brought into Order under this Rule And so by this Testimony thus explained as necessity requires it should be he hath fully confirmed that the World to come being one of the especial works of God and not put in subjection unto Angels is made subject unto man which was that he undertook to demonstrate Secondly To direct this Testimony unto its proper End and to make way for its Application unto him who is especially intended therein he declares negatively unto whom it is not applicable but now we see not yet all things put under him Man it was concerning whom the words are spoken What is man This must denote the nature of man and that either as it is in all mankind in general and every individual or in some especial and peculiar instance in one partaker of that nature For the First He denyes that this can belong unto man in general all or any of them on that general account of being men And in this Negation there are two Circumstances considerable First The manner of his asserting it by an appeal to common Experience we see this is a matter whereof every one may judge We all of us know by experience that it is otherwise we need neither Testimony nor Argument to instruct us herein Our own condition and that which we behold other men in is sufficient to inform us And this is a way whereby an appeal is made as it were to common sense and Experience as we do in things that are most plain and unquestionable Secondly There is a limitation of this Experience in the word yet wee see not as yet And this doth not intimate a contrary state of things for the future but denyes as to all the time that is past A long space of time there hath been since the giving out of this Testimony much longer since the Creation of man and all other things and yet all this while we see that all things are far enough from being put under the feet of man or if there be in the word a reserve for some season wherein this word shall in some sense be fulfilled in meer man also it is for that time wherein they shall be perfectly glorified with him who is principally intended and so to be admitted as it were to be sharers with him in his Dominion Revel 3.21 These things make plain what is here denyed and in what sense All mankind in conjunction are very remote from being invested with the Dominion here described from having the whole Creation of God cast in subjection under their feet It is true there was given unto man at first in his Original condition a Rule over those creatures here below that were made for the use and sustentation of his natural life and no other And this also is in some measure continued unto his Posterity though against the present bent and inclination of the creatures who groan because of the bondage that they are put unto in serving of their use and necessity But all this at first was but an obscure Type and shadow of the Dominion here intended which is absolute universal and such as the creatures have no reason to complain of their proper condition being allotted unto them therein Hence we our selves by our own Observation may easily discern that this word respects not principally either the first man or his posterity for we see not as yet after this long space of time since the creation that all things are put into subjection unto him Having thus unfolded the Testimony insisted on before we proceed unto the Apostolical Application of it unto the Person to whom it doth belong we may stay here a little and gather something from it for our instruction And it is in general that The consideration of the Infinitely Glorious Excellencies of the nature of God maninifesting themselves in his Works doth greatly set out his Condescension and Grace in his regard and respect unto mankind This the occasion of the Words and the Words themselves do teach us 1. This the method of the Psalmist I say leads us unto He begins and ends his consideration of the works of God with an Admiration of his Glorious Excellency by whom they were made v. 1.9 O Lord our Lord how excellent is thy name how glorious art thou and thou manifestest thy self so to be and
from thence doth he proceed to the consideration of his condescension in his regard and love to man v. 4. And to direct us in this duty with the Psalmist we may observe First That the Works of God those especially which were the peculiar subject of his Meditation the heavenly bodies which we behold are indeed in themselves exceedingly glorious Their Frame Greatness Beauty Order Course Usefulness all speak them admirable and glorious The naked view of them is enough to fill the mind of man with Admiration and Astonishment And the more we contemplate on them the more skilful are we in the consideration of their Nature Order and Use the more excellent do they appear unto us and yet it is the least part of their Greatness and beautiful disposition that we can attain a certain knowledge of So that still they remain more the objects of our Admiration and wonder than of our Science Hence the wisest among the Heathen who were destitute of the teachings of the Word and Spirit of God did with one consent ascribe of old a Deity unto them and worshipped them as Gods yea the very name of God in the Greek Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run which they derived from the constant course of the heavenly bodies They saw with their Eyes how glorious they were they found out by Reason their Greatness and dreadful motion Experience taught them their Use as the immediate fountains of Light Warmth Heat Moysture and so consequently of Life Growth and all useful things It may be they had some Tradition of that Rule and Dominion which was at first allotted unto the Sun and Moon over day and night Gen. 1.16 On these and the like accounts having lost the knowledge of the true and only God they knew not so well whither to turn themselves for a Deity as to those things which they saw so full of Glory and which they found to be of so universal a communicative Goodness and usefulness And in them did all Idolatry in the world begin And it was betimes in the world as we see in Job where it is mentioned and condemned Chap. 31.26 27. If I beheld the Sun when it shined or the Moon walking in brightness and my heart hath been secretly enticed or my mouth hath kissed my hand he condemns the Idolatry but yet withall shews that the Lustre Brightness and Glory of those heavenly lights had a great influence on the hearts of men to entice them unto a secret Adoration which would break out into outward Worship whereof salutation by kissing the hand was one part and act And therefore God cautions his people against this Temptation Deut. 4.19 Lest thou lift up thine eyes up unto Heaven and where thou seest the Sun and the Moon and the Stars even all the Host of Heaven shouldst be driven to worship them which the Lord thy God hath divided unto all Nations under the whole Heaven If men forget the true God and then lift up their eyes unto or fall into the contemplation of the Heavenly Bodies such is their Glory Majesty and Excellency that they will be driven and hurried unto the Adoration and Worship of them And so universal was this folly of old that from those latter words which the Lord thy God hath divided unto all Nations the Jews affirm that God hath given the Sun Moon and Stars to be the Deities of the Gentiles for them to worship But the distribution there mentioned is as unto their common use unto all Nations and not as to their Veneration nor is God the Author of Idolatry as they blasphemously imagine But this their Glory and Excellency lead them unto And when any of them ascended higher to apprehend living intelligent Spirits for their Deities they yet conceived at least that they had their glorious Habitation in the Heavenly Bodies Yea and some Christians have fallen into vain imaginations from a false Translation of the latter end of the fourth Verse of Psalm 19. by the LXX and the Vulgar Latin who read the words he hath placed his Tabernacle in the Sun instead of he hath set in them that is in the Heavens a Tabernacle for the Sun as the words are plain in the Original What should I mention the madness of the Manichees who affirmed that Christ himself was gone into if not turned into the Sun I name these things only to shew what Influence upon the minds of men destitute of the Word the Glory and Excellency of these heavenly bodies hath had And what inestimable Grace God sheweth unto us in the benefit of his Word for we are the posterity of them and by nature not one jot wiser than they who worshipped these things which are not God But exceeding glorious works of God they are and the more we consider them the more will their Glory and Greatness appear unto us And as the children of Israel said of the Sons of Anah we were before them in our own sight as Grashoppers and so we were in their sight May we not much more say concerning our selves compared with these Glorious Works of the hands of God we are all but as Grashoppers in comparison of them and whence is it that God should set his heart upon us Secondly These glorious works of God do indeed shew the infinite Glory of him that made them This is the use that men should have made of their Contemplation of them and not have chosen them for their Gods as they did when their foolish hearts were darkened and they waxed vain in their imaginations This use the Psalmist here makes of them and this the Scripture every where directs us unto This David brings them in Preaching unto all the world Psal. 19.1 2 3 4 5 6. They have a Voice they speak aloud unto all the world and by their Beauty Greatness Order Usefulness they make known the incomprehensible glory of him that made them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God is manifest in them saith Paul Rom. 1.19 And what is that even his Eternal Power and Godhead v. 20. That is his infinite Power Alsufficiency and self-subsistence These things are clearly seen in them Being all made and created by him in their season doth it not manifest that he was before them from Eternity and that existing without them in perfect blessedness And that he hath made them so beautiful so glorious so excellent and that out of nothing doth it not declare his infinite Power Wisdom and Goodness Do they not all lead us to the contemplation of his Infinite Excellencies And whence is it that he who made all these things of nothing should have such regard to the weak frail nature of man But that this consideration may be the more effectual let us take a little weak view of some of those Excellencies of the Nature of God which his works declare and which set an especial lustre on his
Exposition of another part of Christs Mediation as prophesied of in this place For though he was so lessened yet it was not on his own account but that by the grace of God he might taste death for every man Secondly For the other part of the testimony We see saith he upon the evidences mentioned that he is crowned with glory and honour and consequently that all things are put under his feet So that the whole testimony in both parts of it is verified in him and in him alone And hereby he fully evinceth what he had before proposed unto confirmation namely the preheminence of Jesus the Messiah above the Angels or principal Administrators of the Law in this especial instance That the world to come was put into subjection unto him and not unto them and therefore in the state of the Church intended in that expression are his Teachings his Doctrine his Worship diligently to be attended unto by all those who desire to be partakers of the promises and good things thereof Secondly There seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words by a transposition of some expressions from their proper place and coherence which must be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to the subject of the Proposition whose praedicate alone is crowned with glory and honour whereof the suffering of death is inserted as the meritorious cause So reading the words to this purpose We see that Jesus who was for a little while made lower than the Angels for his suffering of death is crowned with glory and honour Others would have Jesus alone to be the subject of the Proposition of whose praedicate there are two parts or two things are affirmed concerning him First that he was made lower than the Angels the reason whereof is added namely that he might suffer death which is farther explained in the close of the verse by the addition of the Cause and End of that his suffering That by the grace of God he might taste of death for every man so reading the words to this purpose We see Jesus made lower than the Angels for the suffering of death crowned or and crowned with glory and honour The difficulty principally consists in this only namely whether the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the suffering of death intend the final cause of the humiliation of Christ he was made low that he might suffer death or the meritorious cause of his Exaltation for or because he suffered death he was crowned with glory and honour And the former seems evidently the intention of the words according to the latter resolution of them and our application of the testimony fore-going For 1. if the cause and means of the Exaltation of Christ had been intended it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a Genitive case where the cause or means of any thing is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed 2. These words for the suffering of death must express either the minoration and humiliation of Christ or the end of it if they express the end of it then we obtain that which is pleaded for he was made less that he might suffer If they express his minoration it self then the end of it is contained only in the close of the verse that he might taste of death for every man In which exposition of the words the sense would be that he suffered death that by the grace of God he might taste death which is no sense at all 3. If those words denote only the means or meritorious cause of the Exaltation of Christ I enquire what is the medium intended of that end in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he by the grace of God he might taste death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so plainly refers unto some preparatory means preceding which in this way can be nothing but the crowning him with glory and honour which we know was not the means but the effect of it He was humbled not exalted that he might taste of death 4. The Apostle doth not meerly take it for granted that Jesus was for a little while made lesser than the Angels but asserts it as proved in the testimony insisted on whereunto he subjoyns the end of that his comparative minoration because he intended it as the especial subject of his ensuing discourse This therefore is the importance and natural order of the words But we see Jesus crowned with glory and honour who was for a little while made lower than the Angels for the suffering of death that he by the grace of God might taste death for every man And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist first his Humiliation then his Exaltation and yet connecting that which he would next treat of unto that which was first laid down passing by the other as now sufficiently confirmed Thirdly The general design of the words and their order being cleared we shall open them in particular seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews upon the account whereof the Apostle confirms it with many reasons in the verses following to the end of this Chapter And indeed we have here the sum of the Gospel and the Doctrine of it concerning the Person and Office of the Messiah asserted and vindicated from the prejudicate opinions of many of the Jews under these two heads 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal from death sin Sathan and hell ending in everlasting glory not temporal and carnal with respect unto the world and the concomitants of it in this life as they vainly imagined 2. That this salvation could be no otherwise wrought nor brought about but by the Incarnation Suffering and death of the Messiah not in especial by Arms War and mighty Power as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation and as some of them expected yet to be saved and delivered by the Messiah Now the Apostle strengthning his discourse by multiplicity of reasons and arguments he doth not only in these words apply his testimony to what he had before proposed unto confirmation namely the subjection of the world to come unto Christ but also lays in it the springs of those two other Principles which we have mentioned and whose proof and confirmation in the next verses he pursues Sundry things as we have partly seen are contained in the words as first the Exinanition and Humiliation of Christ We see Jesus for a little while made lower and brought into a
addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his hand which somewhat corrupts the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quem omnia Beza haec omnia as before without cause for the Article is frequently prefixed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where all things absolutely are intended as Ephes. 1.11 By whom are all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Qui multos filios ad gloriam adduxerat Who had brought many sons unto glory Arias Multos filios ad gloriam adducentem Beza adducendo bringing many sons unto glory Syr. Adduxerat in gloriam suam had brought many sons into his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Autorem the Author Beza Principem Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Head or Prince of their salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per passionem consummare to consummate or compleat by suffering Beza per perpessiones by sufferings 8yr perficere perfectum reddere to perfect to mâ—ke perfect The proper signification of the words in this Verse is much to be heeded as that which will give us much light into the sense of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignum est it becometh it is meet convenient or just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato is rendred by Cicero Deo decorum that which becometh God and saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant â—oc Graeci nos dicamus sane decorum that which becometh any one in his state and condition in a moral sense as Holiness becometh the house that is the people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut decet ut par est that which is equal and right to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Honour justly deserved and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just loss or punishment The word then signifies that decency and becomingness which Justice Reason and Equity require so that the contrary would be unmeet because unequal and unjust Thus every ones Duty that which is morally incumbent on him in his place and station is that which becomes him and thence in the New Testament that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus decent is condemned as evil 1 Cor. 11.13 1 Tim. 2.10 And it self is commended as a Rule of Vertue Matth. 3.15 Ephes. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case constantly denotes the final cause propter quem for whom Revel 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast created all things all things universally with the Article prefixed as in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for thy will thy pleasure thy glory they are and were created Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom to him or for him or his glory are all things Prov. 16.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made all things for himself his Glory is the final cause of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by whom are all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive denotes the efficient cause Some from this expression would have the Son to be the Person here spoken of because concerning him it is frequently said that all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.3 1 Cor. 8.6 Heb. 1.3 but it is used also with reference unto the Father Rom. 11.36 Gal. 1.1 Schlictingius here gives it for a rule that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates unto the Father it denotes the principal efficient cause when unto the Son the instrumental But it is a rule of his own coining a groundless efflux of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Son is not God on which kind of presumptions men may found what Rules they please The principal Efficiency or supreme Production of all things by God is intended in this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing a word of common use and known signification but in this place attended with a double difficulty from a double Enallagie in the use of it First in the Case for whereas it seems to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it became him in bringing it should then regularly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence some by supposing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author as if the Apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make perfect the Captain of their salvation who brought many sons unto glory But this transposition of the words neither the context nor the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their salvation relating unto the Sons before mentioned will by any means allow Wherefore an Enallage of the case is necessarily to be allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless we suppose a repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which frequently admits of the Accusative case but the principal Author is unquestionably intended Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of tâ—â— second Aoristus which usually denotes the time past and thence is it translated by many adduxit adduxeraâ— and filiis adductis after he had brought many sons to glory And this some refer to the Saints who died under the Old Testament unto whom the Lord Christ was no less a Captain of salvation than to us And so the Apostle shews that after they were saved on his account it was meet that he should answer for them according to his undertaking But neither doth this restraining the word answer the Apostles intention For it is evident that he principally minded them unto whom the Lord Jesus became eminently a Captain of salvation after he was perfected by sufferings though not exclusively unto them that went before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless we shall suppose that the act of God here intended was on purpose thus expressed to comprehend all the sons both those that lived before and those that lived after the sufferings of Christ bringing leading bearing It concerns the whole execution of the design of God for the salvation and glorification of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many sons Jews and Gentiles all that were by saith to become his sons unto glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author Where ever this word is used in the New Testament it is applied unto Christ. Acts 3.15 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of life And chap. 5.31 God is said to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and a Saviour that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here the Prince of our salvation Heb. 12.13 the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we render it The author and finisher of faith As here God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or perfect this Author of our salvation No where else is this word used in the New Testament It answers justly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signification of both which words
without some probability As 1. Some think that his bringing him to glory is intended it became him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring him to Glory by and through sufferings so to perfect him But besides that the word is no where so used nor hath any such signification the Apostle doth not declare what God intended to bring him unto but by what in and about him he intended to bring many Sons to glory 2. Some would have it to denote the finishing of Gods work about him whence in his sufferings on the Cross he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is finished John 19.30 This answers indeed the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that place by our Saviour but not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used by the Apostle which never signifies to end or finish or to perfect by bringing unto an end 3. Some think God made the Lord Christ perfect by sufferings in that he gave him thereby a full sense and Experience of the condition of his people whence he is said to learn obedience by the things that he suffered Chap. 5.8 And this is true God did so but it is not formally and directly expressed by this word which is never used unto that purpose This is rather a consequent of the Act here intended than the Act it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in this place signifies to consecrate dedicate to sanctifie unto an Office or some especial Part or Act of an Office This is the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Mysteries and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Acts and Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those who are initiated and consecrated unto sacred Offices or employments See Exod. 29.33 35. in the LXX Hence the Antients called Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration unto the sacred Service of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word next insisted on by our Apostle is so used by Christ himself John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie that is dedicate consecrate separate my self to be a Sacrifice And his blood is said to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.29 wherewith he was so consecrated Nor is this word used in any other sense in this whole Epistle wherein it is often used when applyed unto Christ See Chap. 5.9 Chap. 7.28 And this was the use of the word among the Heathen signifying the Initiation and Consecration of a man into the Mysteries of their Religion to be a Leader unto others And among some of them it was performed through the instigation of the Devil by great sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen Orat. cont Jul. 1. No man could be consecrated unto the mysteries of Mithra the Sun unless he proved himself holy and as it were inviolable by passing through many degrees of punishments and trialls Thus it became God to dedicate and consecrate the Lord Christ unto this Part of his Office by his own sufferings He consecrated Aaron to be Priest of old but by the hands of Moses and he was set apart to his Office by the Sacrifice of other things But the Lord Christ must be consecrated by his own sufferings and the Sacrifice of himself And thence it is that those very sufferings which as antecedaneous unto his being a Captain of salvation to this End that he might lead the Sons unto Glory are the means of his dedication or consecration are in themselves a great part of that means whereby he procures salvation for them By all the sufferings then of the Lord Christ in his life and death by which sufferings he wrought out the salvation of the elect did God consecrate and dedicate him to be a Prince a Leader and Captain of salvation unto his people as Peter declares the whole matter Acts 5.30 31. and Chap. 2.36 And from these things last mentioned of the Lord Christ being the Captain of our Salvation and being dedicated unto that Office by his own sufferings it appeareth First That the whole work of saving the Sons of God from first to last their guidance and conduct through sins and sufferings unto Glory is committed unto the Lord Jesus whence he is constantly to be eyed by believers in all the concernments of their Faith Obedience and Consolation Behold saith the Lord I have given him for a witness to the people a leader and commander to the People Isa. 55.4 A Witness to testifie the truth in revealing the mind and Will of God a Leader going before them as a Prince and Captain as the word signifies and a Commander that gives out Laws and Rules for their Obedience God hath set him as a Lord over his whole House Chap. 3.5 and committed all the mannagement of all its concernments unto him There is no Person that belongs unto Gods design of bringing many sons to glory but he is under his Rule and Inspection Neither is there any thing that concerns any of them in their passage towards glory whereby they may be farthered or hindered in their way but the care is committed unto him as the care of the whole Army lyes on the General or Prince of the host This the Prophet sets out in his type Eliakim Isa. 22.21 22 23 24. He is fastned as a nayl in a sure place and all the glory of the house and every vessel of it from the greatest unto the least is hanged on him the weight of all the care of all is upon him committed unto him When the People came out of Aegypt with Moses they were numbered unto him and he being the Administrator of the Law they dyed all in the Wilderness but they were delivered again by tale and number unto Joshuah the type of Christ and none of them not one failed of entring into Canaan And he dischargeth this trust as a faithful Captain First With Care and Watchfulness Psal. 121.4 Behold he that keepeth Israel shall neither slumber nor sleep There is no time nor season wherein the Sons committed unto his Care may be surprized through any neglect or regardlesness in him His eyes are alwayes open upon them They are never out of his heart nor thoughts they are engraven on the palms of his hand and their walls are continually before him or as he expresseth it Isa. 27.3 I the Lord do keep my Vineyard I will water it every moment lest any hurt it I will keep it night and day Greater Care and Watchfulness cannot be expressed night and day and every moment in them he is intent about this work Oh how great an encouragement is this to adhere unto him to follow him in the whole Course of Obedience that he calls unto This puts life into Souldiers and gives them security when they know that their Commander is continually careful for them Secondly He dischargeth this great trust with Tenderness and Love Isa. 40.11 He shall feed his flock like a Shepheard he shall gather the Lambs
horrid nature of sin Fools as the Wise man tells us make a mock of it Stifling for a while their natural convictions they act as if sin were a thing of nought at least not so horrible as by some it is represented And few there are who endeavour aright to obtain a true notion of it contenting themselves in general that it is a thing that ought not to be What direct Opposition it stands in unto the Nature Properties Rule and Authority of God they consider not But the last day will discover the true nature of it when all eyes shall see what it deserves in the judgement of God which is according unto Righteousness Is it a small thing for a Creature to break that Order which God at first placed him and all things in To cast off the Rule and Authority of God to endeavour to dethrone him so that he cannot continue to be the Supream Governour of all things and Judge of all the world unless he punish it Is it a small thing to set up that which hath an utter inconsistency with the Holiness and Righteousness of God so that if it go free God cannot be holy and righteous If these things will not now sink into the minds of men if they will not learn the severity of God in this matter from the Law on the threatning and curse whereof he hath impressed the Image of his Holiness and Justice as was said they will learn it all in Hell Why doth God thus threaten and curse sin and sinners Why hath he prepared an Eternity of Vengeance and Torment for them Is it because he would Nay because it could not otherwise be God being so Holy and Righteous as he is Men may thank themselves for Death and Hell They are no more than sin hath made necessary unless God should cease to be Holy Righteous and the Judge of all that they might sin freely and endlesly And this appears most eminently in the Cross of Christ for God gave in him an instance of his Righteousness and of the desert of sin Sin being imputed unto the only Son of God he could not be spared If he be made sin he must be made a curse If he will take away our iniquities he must make his soul an offering for sins and bear the punishment due unto them Obedience in all Duties will not do it Intercession and Prayers will not do it sin required another manner of Expiation Nothing but undergoing the wrath of God and the Curse of the Law and therein answering what the eternal Justice of God required will effect that End How can God spare sin in his Enemies who could not spare it on his only Son Had it been possible this Cup should have passed from him but this could not be and God continue Righteous These things I say will give us an insight into the nature of sin and the horrible provocation wherewith it is attended And this also opens the Mysterie of the Wisdom and Love and Grace of God in the salvation of sinners This is that which he will for ever be admired in A way he hath found out to exercise Grace and satisfie Justice at the same time in and by the same Person sin shall be punished all sin yet Grace exercised sinners shall be saved yet Justice exalted all in the Cross of Christ. Verse XI XII XIII THe great Reason and Ground of the Necessity of the sufferings of Christ hath been declared It became God that he should suffer But it doth not yet appear on what Grounds this suffering of his could be profitable or beneficial unto the Sons to be brought unto Glory It was the sinner himself against whom the Law denounced the Judgement of death And although the Lord Christ undertaking to be a Captain of Salvation unto the Sons of God might be willing to suffer for them yet what Reason is there that the Punishment of One should be accepted for the sin of Another Let it be granted that the Lord Christ had an absolute and Soveraign Power over his own Life and all the Concernments of it in the nature which he assumed as also that he was willing to undergo any sufferings that God should call him unto this indeed will acquit the Justice of God in giving him up unto death But whence is it that sinners should come to be so interested in these things as thereon to be acquitted from sin and brought unto Glory In these Verses the Apostle enters upon a discovery of the Reasons hereof also He supposeth indeed that there was a Compact and Agreement between the Father and Son in this matter which he afterwards expresly treateth on Chap. 10. He supposeth also that in his Soveraign Authority God had made a Relaxation of the Law as to the Person suffering though not as to the Penalty to be suffered which God abundantly declared unto the Church of the Jews in all their Sacrifices as we shall manifest These things being supposed the Apostle proceeds to declare the grounds of the Equity of this Substitution of Christ in the room of the Sons and of their Advantage by his suffering the Proposition whereof he layes down in these Verses and the especial Application in those that ensue Verse 11 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Variety in the reading of these words in any Copies nor do Translators differ in rendring the sense of them The Syriack renders the last Testimony as if the words were spoken unto God Behold I and the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom thou hast given unto me O God The Aethiopick Wherefore they who sanctifie and they who are sanctified are altogether to what purpose I cannot ghess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is used in this Epistle both in the Legal sense of it to separate consecrate dedicate and in the Evangelical to purifie sanctifie to make internally and really holy It seems in this place to be used in the latter sense though it include the former also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by just consequence for they who are sanctified are separated unto God The Word then expresseth what the Lord Christ doth unto and for the Sons as he is the Captain of their salvation He consecrates them unto God through the sanctification of the Spirit and washing in his own blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be of the Masculine Gender and so denote one Person or of the Neuter and so one thing one Mass one common Principle whereof afterwards The first Testimony is taken from Psal. 22.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrab◠annuntiabo the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly than they by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the rest of the words there is a Coincidence the Originall being expresly rendered in them For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered simply to praise yet it s most
frequent use when respecting God as its Object it is to praise by Hymns or Psalms as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi hymnos câ—nam or te hymnis celebrabo I will sing hymns unto thee or praise thee with hymns which was the principal way of setting forth Gods praise under the Old Testament It is not certain whence the second Testimony is taken Some suppose it to be from Isa. 8.17 from whence the last also is cited The words of the Prophet there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words here used by the Apostle But there are sundry things that will not allow us to close with this supposal First The Original is not rightly rendered by the LXX and as we shall see the Apostles words do exactly express the Original in another place Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never but in this place and once more turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX but is constantly rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it is not improbable but that these words might be inserted into the Greek Text out of this place of the Apostle there being some Presumptions and likelihoods that it was the place intended by him especially because the next Testimony used by the Apostle consists in the Words immediately ensuing these in the Prophet But yet that yields another Reason against this supposition For if the Apostle continued on the words of the Prophet to what end should he insert in the midst of them that constant note of proceeding unto another Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again especially considering that the whole Testimony speaks to the same purpose We shall then referr these words unto Psal. 18.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will hope in him the Apostle more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him And that that Psalm had respect unto the Lord Christ and his Kingdom our Apostle sheweth elsewhere by citing another Testimony out of it concerning the calling of the Gentiles Rom. 15.9 Nor was the latter part of the Psalm properly fulfilled in David at all The last Testimony is unquestionably taken out of Isa. 8.17 where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered by the LXX as here by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are begotten or born of any one whilest they are in their tender age But it may be rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is by the LXX Gen. 30.36 Chap. 32.22 Chap. 33.1 2. which is children in a larger sense Verse 11 12 13. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee And again I will put my trust in him And again behold I and the children which God hath given me The words contain First A farther Description of the Captain of salvation and the sons to be brought unto Glory by him mentioned in the Verse foregoing taken from his Office and Work towards them and the Effect thereof upon them He that sanctifieth and they that are sanctified which is the subject of the first Proposition in these words Secondly An Assertion concerning them they are all of one Thirdly A natural consequence of that Assertion which includes also the scope and design of it He is not ashamed to call them brethren Fourthly The confirmation hereof by a Triple Testimony from the Old Testament First He describes the Captain of salvation and the Sons to be brought unto glory by their mutual Relation to one another in sanctification He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sanctifieth and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are sanctified That it is the Son the Captain of salvation that is intended by the sanctifier both what the Apostle affirms immediately of him and them and the ensuing Testimonies whereby he confirms it do make evident And as in the Verse foregoing giving an account why God would have Christ to suffer he describes him by that Property of his Nature which includes a necessity of his so doing so setting forth the Causes on our part of that suffering and the grounds of our advantage thereby he expresseth him and the children by those terms which manifest their Relation unto one another and which they could not have stood in had they not been of the same nature as he afterwards declares Now the same word being here used actively and passively it must in both places be understood in the same sense the one expressing the Effect of the other As Christ sanctifies so are the children sanctified And the Act of Christ which is here intended is that which he did for the Sons when he suffered for them according to Gods appointment as v. 10. Now as was said before to sanctifie is either to separate and to dedicate unto sacred Use or to purifie and make realâ—y holy which latter sense is here principally intended Thus when the Apostle speaks of the effects of the Offerings of Christ for the Elect he distinguisheth between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consummation and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctification Chap. 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one offering he consummated or perfected the sanctified First He sanctifieth them and then dedicates them unto God so that they shall never more need any Initiation into his Favour and service This work was the Captain of salvation designed unto the children that were to be brought unto glory being in themselves unclean and unholy and on that account separated from God he was to purge their natures and to make them holy that they might be admitted into the favour of and find acceptance with God And for the Nature of this work two things must be considered 1. The Impetration of it or the Way and Means whereby he obtained this Sanctification for them and 2. The Application of that Means or real effecting of it The first consisteth in the sufferings of Christ and the merit thereof Hence we are so often said to be sanctified and washed in his blood Eph. 5.25 Acts 20.32 Rev. 1.5 and his blood is said to cleanse us from all our sins 1 John 1.7 As it was shed for us he procured by the merit of his Obedience therein that those for whom it was shed should be purged and purified Titus 2.14 The other consists in the effectual workings of the Spirit of Grace communicated unto us by vertue of the bloodshedding and sufferings of Christ as the Apostle declares Tit. 3.4 5 6. And they who place this sanctification meerly on the Doctrine and Example of Christ as Grotius on this place
them as that they might enjoy the blessed effects thereof in deliverance and salvation Thirdly The Apostle lays down an Inference from his preceding assertion in those words For which cause he is not ashamed to call them brethren In which words we have 1. The respect of that which is here affirmed unto the assertion fore-going for which cause 2. The thing it self affirmed which is That the Lord Christ calls the sons to be brought unto glory his brethren 3. The manner of his so doing he is not ashamed to call them so And herein also the Apostle according to his wonted way of proceeding which we have often observed makes a transition towards somewhat else which he had in design namely the Prophetical Office of Christ as we shall see afterwards For which cause that is because they are of one partakers of one common nature He calls them brethren This gives a rightful foundation unto that Appellation Hereon is built that relation which is between him and them It is true there is more required to perfect the relation of Brotherhood between him and them than meerly their being of one but it is so far established from hence that he was meet to suffer for them to sanctifie and save them And without this there could have been no such relation Now his calling of them Brethren doth both declare that they are so and also that he owns them and avouches them as such But whereas it may be said that although they are thus of one in respect of their common nature yet upon sundry other accounts he is so glorious and they are so vile and miserable that he might justly disavow this cognation and reject them as strangers The Apostle tells us it is otherwise and that passing by all other distances between them and setting aside the consideration of their unworthiness for which he might justly disavow them and remembring wherefore he was of one with them he is not ashamed to call them brethren There may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words and the contrary asserted to that which is denied he is not ashamed that is willingly cheerfully and readily he doth it But I rather look upon it as an expression of condescension and love and herein doth the Apostle shew the use of what he taught before that they were of one namely that thereby they became Brethren he meet to suffer for them and they meet to be saved by him What in all this the Apostle confirms by the ensuing testimonies we shall see in the explication of them in the mean time we may learn for our own instruction IV. That notwithstanding the union of nature which is between the Son of God incarnate the Sanctifier and the children that are to be sanctified there is in respect of their Persons as inconceivable distance between them so that it is a marvellous condescension in him to call them brethren He is not ashamed to call them so though considering what himself is and what they are it should seem that he might justly be so The same expression for the like reasons is used concerning Gods owning his people in covenant chap. 11.16 Wherefore God is not ashamed to be called their God And this distance between Christ and us which makes his condescension so marvellous relates unto a four-fold head First The immunity of the nature wherein he was of one with us in his Person from all sin He was made like unto us in all things sin excepted The nature of man in every other individual person is defiled with and debased by sin We are every one gone astray and are become altogether filthy or abhominable This sets us at no small distance from him Humane nature defiled with sin is farther distanced from the same nature as pure and holy in worth and excellency than the meanest worm is from the most glorious Angel Nothing but sin casts the creature out of its own place and puts it into another distance from God than it hath by being a creature This is a debasement unto hell as the Prophet speaks Thou didst debase thy self-even unto hell Isa. 57.9 And therefore the condescension of God unto us in Christ is set out by his regarding of us when we were enemies unto him Rom. 5.10 that is whilst we were sinners as verse 8. This had cast us into hell it self at the most inconceivable distance from him Yet this hindred not him who was holy harmless undefiled separate from sinners to own us as his brethren He says not with those proud hypocrites in the Prophet Stand farther off I am holier than you but he comes unto us and takes us by the hand in his love to deliver us from this condition Secondly We are in this nature obnoxious unto all miseries in this world and that which is to come Man now is born to trouble all the trouble that sin can deserve or a provoked God inflict his misery is great upon him and that growing and endless He justly in himself free from all obnoxious to nothing that was grievous or irksome no more than the Angels in heaven or Adam in Paradise Poena noxam sequitur Punishment and trouble follow guilt only naturally He did no sin nor was there guile found in his mouth so that God was always well pleased with him What ever of hardship or difficulty he underwent it was for us and not for himself Might not he have left us to perish in our condition and freely enjoyed his own We see how unapt those who are in prosperity full and rich are to take notice of their nearest Relations in poverty misery and distress and who among them would do so if it would cast them into the state of those who are already miserable yet so it did the Lord Christ. His calling us brethren and owning of us made him instantly obnoxious unto all the miseries the guilt whereof we had contracted upon our selves The owning of his alliance unto us cost him as it were all he was worth for being rich for our sakes he became poor He came into the prison and into the furnace to own us And this also renders his condescension marvellous Thirdly He is inconceivably distanced from us in respect of that Place and Dignity which he was designed unto This as we have shewed at large was to be Lord of all with absolute sovereign authority over the whole Creation of God We are poor abjects who either have not bread to eat or have no good right to eat that which we meet withall Sin hath set the whole Creation against us And if Mephibosheth thought it a great condescension in David on his Throne to take notice of him being poor who was yet the son of Jonathan what is it in this King of Kings to own us for Brethren in our vile and low condition Thoughts of his glorious Exaltation will put a lustre on his condescension in this matter Fourthly He is infinitely distanced from us in his
Neither is the nature of Angels exposed to such Dangers and Troubles as to make it necessary for them to betake themselves unto Gods Protection with respect thereunto And this the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Psalmist properly signifies to betake a mans self unto the Care and Protection of another as Psal. 2. ult This then the condition of the Lord Christ required and this he did perform in all Troubles and Difficulties that he had contended withal He put his trust in God as Isa. 50.8 9. Psal. 22.19 And this evinceth him to have been truly and really of one with the children his brethren seeing it was his Duty no less than it is theirs to depend on God in troubles and distresses And in vain doth Schlictingius hence endeavour to prove that Christ was the Son of God by Grace only because he is said to depend on him which if he had been God by nature he could not do True if he had been God only but the Apostle is now proving that he was man also like unto us in all things sin only excepted And as such his duty it was in all streights to betake himself by faith unto the care and protection of God And some things may hence also be briefly observed As 1. That the Lord Christ the Captain of our salvation was exposed in the dayes of his flesh unto great Difficulties Anxiety of mind Dangers and Troubles This is included in what he here affirms about putting his trust in God And they were all typified out by the great sufferings of David before he came unto his Kingdom In the consideration of the sufferings of Christ men commonly fix their thoughts solely unto his Death And indeed therein was a Recapitulation of all that he had before undergone with an addition of the Wrath of God But yet neither are the sufferings of his Life to be disregarded Such they were as made his whole Pilgrimage on the earth dangerous and dolorous There was upon him a confluence of every thing that is evil or troublesome unto Humane Nature And herein is he principally our Example at least so far that we should think no kind of sufferings strange unto us 2. The Lord Christ in all his Perplexities and troubles betook himself unto the protection of God trusting in him See Isa. 50.7 8. And he alwayes made an open Profession of this trust insomuch as that his Enemies reproached him with it in his greatest distress Matth. 27.39 But this was his Course this was his Refuge wherein at length he had blessed and glorious success 3. He both suffered and trusted as our Head and President What he did in both these kinds he calls us unto As he did so must we undergo Perplexities and Dangers in the course of our Pilgrimage The Scripture abounds with Instructions unto this purpose and Experience confims it And Professors of the Gospel do but indulge unto pleasing dreams when they fancy any other condition in this world unto themselves They would not be willing I suppose to purchase it at the price of Inconformity unto Jesus Christ. And he is a President unto us in trusting as well as in suffering As he betook himself unto the protection of God so should we do also and we shall have the same blessed success with him There remains yet one Testimony more which we shall briefly pass through the consideration of Behold I and the children which God hath given me It is taken from Isa. 8.18 That it was a Prophecy of Christ which is there insisted on we have proved at large in our Prolegomena so that we need not here again farther to discourse that matter That which the Apostle aims at in the citation of this Testimony is farther to confirm the Vnion in nature and the Relation that ensues thereupon between the Captain of salvation and the Sons to be brought unto glory Now as this is such that thereon he calls them Brethren and came into the same condition of trouble with them so they are by the Grant and Appointment of God his children Being of the same nature with them and so meet to become a common Parent unto them all God by an act of Soveraign Grace gives them unto him for his children This is the aim of the Apostle in the use of this Testimony unto his present purpose In the words themselves we may consider First That God gives all the Sons that are to be brought unto glory to Jesus Christ. The Lord hath given them unto me Thine they were saith he and thou gavest them unto me John 17.6 God having separated them as his peculiar Portion in the Eternal Counsel of his Will gives them unto the Son to take care of them that they may be preserved and brought unto the glory that he had designed for them And this work he testifies that he undertook so that none of them shall be lost but that what ever difficulties they may pass through he will raise them up at the last day and give them an entrance into Life and Immortality Secondly He gives them to him as his children to be provided for and to have an Inheritance purchased for them that they may become Heirs of God and Coheirs with himself Adam was their first Parent by nature and in him they lost that Inheritance which they might have expected by the Law of their Creation They are threrefore given to the second Adam as their Parent by Grace to have an inheritance provided for them which accordingly he hath purchased with the Price of his Blood Thirdly That the Lord Christ is satisfied with and rejoyceth in the portion given him of his Father his Children his Redeemed ones This the manner of the Expression informs us in Behold I and the children though he considers himself and them at that time as signs and wonders to be spoken against He rejoyceth in his Portion and doth not call it Chabul as Hiram did the Cities given him of Solomon because they displeased him He is not only satisfied upon the sight of the travail of his soul Isa. 53.11 but glorieth also that the lines are fallen unto him in pleasantnesses that he hath a goodly heritage Psal. 16.6 Such was his Love such was his Grace for we in our selves are a people not to be desired Fourthly That the Lord Jesus assumes the children given him of his Father into the same condition with himself both as to Life and Eternity I and the children as he is so are they His lot is their lot his God is their God his Father their Father and his Glory shall be theirs Fifthly From the Context of the words in the Prophet expressing the separation of Christ and the Children from the world and all the Hypocrites therein combined together in the pursuit of their sinful courses we are taught that Christ and believers are in the same Covenant confederate to trust in God in difficulties and troubles in opposition unto all the
confederacies of the men of the world for their carnal security And thus by this Triple Testimony hath the Apostle both confirmed his foregoing Assertion and farther manifested the Relation that is between the children to be brought unto Glory and the Captain of their salvation whereby it became righteous that he should suffer for them and meet that they should enjoy the benefit of his sufferings which he more fully expresseth in the following Verses Verse XIV XV. THe Vnion of Christ and the Children in their Relation unto one common root and participation of the same nature being asserted the Apostle proceeds to declare the Ends Use and Necessity of that Vnion in respect of the Work which God had designed him unto and the Ends which he had to accomplish thereby Of these Two he layeth down in these two Verses namely the Destruction of the Devil and the Delivery thereby of them that were in Bondage by Reason of Death neither of which could have been wrought nor effected but by the Death of the Captain of salvation which he could not have undergone nor would what he could otherwise have done been profitable unto them had he not been of the same nature with the children as will appear in the opening of the words themselves Verse 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. Quia ergo Bez. quoniam ergo because therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for seeing or for because Eras. Posteaquam igitur Ours forasmuch then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postquam ex quo tempore from whence so as to express no Causality as to that which follows but only the Precedency of that which it relates unto But it is not in that sense used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is subjoyned but quoniam quandoquidem the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore plainly expressing a Causality they are well rendered by ours Forasmuch then or therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. pueri communicaverunt carni sanguini The children communicated in flesh and blood Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons were partakers or do partake Eras. Commercium habent cum carne sanguine have communion or commerce with flesh and blood Bez. Pueri participes sunt carnis sanguinis the children are partakers of flesh and blood as Ours The Vulgar expresseth the time past which the Original requireth Aethiopick He made his children partakers of his flesh and blood with respect as it should seem to the Sacrament of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. Et ipse similiter consimiliter A.M. participavit eisdem Bez. Ipse quoque consimiliter particeps factus est eorundem as ours He also himself took part of the same And the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he himself also in the same likeness or manner was partaker or partook in the same or self same things Arab. He also like unto them partook in the properties of the same That is truly partook of Flesh and Blood in all their Natural or Essential Properties Aethiop And he also was made as a brother unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut per mortem suam that by his own death properly as to the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. destrueret all other Latin Translations aboleret that he might destroy so ours but to destroy respects the Person abolere in the first place the Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum qui tenebat mortis imperium Syr. Eras. Vul. him that held or had the rule of death Bez. eum penes quem est mortis robur him that had the power of death Aethiop the Prince of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. liberaret eos Bez. liberos redderet eos and free them and make them free Syr. and loose them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per omne vivere suum Whilest they lived All their lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obnoxii erant servituti Bez. Mancipati erant servituti properly damnates erant servitutis obnoxious subject unto bâ—ndage Forasmuch then as the Children are partakers of flesh and blood This Expression is not elsewhere used in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to have any thing what ever in Common with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who hath nothing in fellowship or common with others And this word is used in reference unto all sorts of things Good and Bad as Nature Life Actions Qualities Works Here it intimateth the common and equal share of the Children in the things spoken of They are equally common to all These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh and Blood That is Humane Nature liable to Death Misery Destruction Some would have not the nature of man but the frail and weak Condition of mankind to be intended in this Expression So Eniedinus and after him Grotius who refers us to Chap. 5.7 1 Tim. 3.16 2 Cor. 4.11 for the confirmation of this sense But in none of those places is there mention of Flesh and Blood as here but only of flesh which word is variously used both in the Old Testament and New Yet in all the places referred unto it is taken not for the Quality of Humane Life as it is infirm and weak but for humane nature it self wnich is so as concerning that of 1 Tim. 3.16 it hath at large been declared And the design of the place rejects this Gloss which was invented only to defeat the Testimony given in these words unto the Incarnation of the Son of God For the Apostle adds a Reason in these Verses why the Lord Christ was so to be of one with the children as to take upon himself their nature which is because that was subject unto death which for them he was to undergo And Flesh and Blood are here only mentioned though they compleat not Humane Nature without a Rational Soul because in and by them it is that our Nature is subject unto death We may only farther observe that the Apostle having especial regard unto the Saints under the Old Testament expresseth their Participation of flesh and blood in the Preterperfect Tense or time past which by Proportion is to be extended to all that believe in Christ unless we shall say that he hath respect unto the common interest of all mankind in the same nature in the root of it whence God is said of one blood to have made them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we see is rendered by Interpreters similiter consimiliter codem modo ad eandem similitudinem That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise or after the same manner And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉
able there is a chain of God in it not to be broken men may gall themselves with it but cannot remove it and if God take it from them without granting them a lawful release and delivery it is to their farther misery And this is in some measure or other the portion of every one that is convinced of sin before they are freed by the Gospel And some have disputed what degrees of it are necessary before believing But what is necessary for any one to attain unto is his duty But this bondage can be the duty of no man because it is involuntary It will follow conviction of sin but it is no mans duty rather it is such an effect of the Law as every one is to free himself from so soon as he may in a right way and manner This estate then befalls men whether they will or no. And this is so if we take bondage passively as it affects the soul of the sinner which the Apostle seems to intend by placing it as an effect of the fear of death take it actively and it is no more than the sentence of the Law which works and causeth it in the soul and so all sinners are inevitably obnoxious unto it And this estate as we observed fills men with desires after and puts them upon various attempts for deliverance Some desire only present ease and they commonly with-draw themselves from it by giving up themselves wholly unto their hearts lusts and therein to Atheism which God oftentimes in his righteous judgment gives them up unto knowing that the day is coming wherein their present woful temporal relief will be recompenced with eternal misery Some look forwards unto what is to come and accordingly to their light and assistance variously apply themselves to seek relief Some do it by a righteousness of their own and in the pursuit thereof also there are ways innumerable not now to be insisted on and some do it by Christ which how it is by him effected the Apostle in the next place declares Two things as was shewed are affirmed of the Lord Christ in consequence unto the premised supposition of the childrens being partakers of flesh and bloud and of their obnoxiousness unto death and to bondage 1. That of their natural condition he himself partook 2. That from their moral condition he delivered them which that he might do it was necessary that he should partake of the other 1. He himself did likewise partake of the same The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise in like manner doth denote such a similitude as is consistent with a specifical identity And therefore Chrysostom from hence urgeth the Marcionites and Valentinians who denyed the reality of the Humane Nature of Christ seeing that he partook of it in like manner with us that is truly and really even as we do But yet the word by force of its composition doth intimate some disparity and difference He took part of humane nature really as we do and almost in like manner with us For there were two differences between his being partaker of humane nature and ours First In that we subsist singly in that nature but he took his portion in this nature into subsistence with himself in the Person of the Son of God Secondly This nature in us is attended with many infirmities that follow the individual persons that are partakers of it in him it was free from them all And this the Apostle also intimates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changing his expression from that whereby he declared the common interest of the children in the same nature which is every way equal and alike The whole is That he took his own Portion in his own Manner unto himself And this Observation removes what is hence objected against the Deity of Christ. Cum Christus saith Schlictingius hominum mortalium fragilium dux fautor sit propterea is non Angelus aliquis multo verò minus ipse Deus summus qui solus immortalitatem habet sed homo suo tempore malis variis calamitatibus obnoxius esse debuit It is true it appears from hence that Christ ought to be a man subject to sufferings and death and not an Angel as the Apostle farther declares in the next verse but that he ought not to be God it doth not appear As God indeed he could not die but if he who was God had not taken part of flesh and bloud God could not have redeemed his Church with his own blood But this is the perpetual Paralogism of these men Because Christ is asserted to have been truly a man therefore he is not God which is to deny the Gospel and the whole mystery of it He proceeds with his exceptions against the application of these words unto the incarnation of the Lord Christ the sum whereof is that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote an universal conformity or specifick identity between Christ and the children not only as to the Essence but also as to all other concernments of humane nature or else no benefit could redound unto them from what he did or suffered But 1. The words do not assert any such thing as hath been declared 2. It is not true The children were partakers of humane nature either by Creation out of the dust of the earth as Adam or by natural generation The Lord Christ was conceived of a Virgin by the power of the Holy Ghost and yet the benefit redounds unto the children It is evident then that the similitude urged by the Apostle is confined to the substance of flesh and bloud or the Essence of Humane Nature and is not to be extended unto the personal concernments of the one or the other nor the way whereby they became partakers of the same nature Nor is the argument for the Incarnation of Christ taken meerly from the expressions in this verse but whereas he had before proved him to be above and before the Angels even God over all and here intimating his existence antecedent to his participation of flesh and blood his Incarnation doth necessarily ensue The necessity of this Incarnation of Christ with respect unto the End of it hath before been declared evinced and confirmed We shall now stay only a little to admire the Love Grace and Mysterie of it And we see here IV. That the Lord Christ out of his inexpressible Love willingly submitted himself unto every condition of the Children to be saved by him and to every thing in every condition of them sin only excepted They being of flesh and blood which must be attended with many infirmities and exposed unto all sorts of Temptations and miseries he himself would also partake of the same His delight was of Old in the Sons of men Prov. 8.30 and his heart was full of thoughts of Love towards them and that alone put him on this Resolution Gal. 2.20 Rev. 1.5 When God refused Sacrifices and Burnt-Offerings as insufficient to make the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack quite omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non enim for he did not V.L. nusquam enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders usquam any where and on the consideration of the negative particle is nusquam no where Beza non enim utique as Ours for verily he took not not reaching the force or use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias non enim videlicet which answers not the intent of this place Erasmus fully and properly non enim sane usquam for verily not any where That is in no place of the Scripture is any such thing testified unto which way of Expression we observed our Apostle to use before Chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Angelis assumpsit he took not of or from among the Angels that is of their nature V.L. Arias angelos apprehendit he doth not take hold of Angels Beza Angelos assumpsit he assumed not he took not Angels to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Enallage of time which ours follow He took not on him the nature of Angels But this change of the Tense is needless For the Apostle intends not to express what Christ had done but what the Scripture saith and teacheth concerning him in this matter That no where affirms that he takes hold of Angels The remaining words are generally rendered by Translators according to the Analogie of these Sed apprehendit assumit assumpsit semen Abrahae he laid hold of he takes he took the seed of Abraham only the Aethiopick reads them did he not exalt the seed of Abraham departing from the sense of the words and of the Text. The constant use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament is to take hold of And so in particular it is elsewhere used in this Epistle Chap. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that I took them by the hand In other Authors it is so variously used that nothing from thence can be determined as to its precise signification in this or any other place The first and proper sense of it is acknowledged to be to take hold of as it were with the hand And however the sense may be interpreted the Word cannot properly be translated any otherwise than to take For what some contend that the Effect or end of taking hold of that is to help to vindicate into liberty whence by Castalio it is rendered opitulatur yet it belongs to the design of the place not the meaning of the word which in the first place is to be respected Verse 16. For verily not any where doth he take Angels but he takes the seed of Abraham In the words there is first the Reference that the Apostle makes unto somewhat else whereby that which he declareth is confirmed For verily not any where that is that which he denyeth in the following words is no where taught in the Scripture as Chap. 7.5 For unto which of the Angels said he at any time That is there is no Testimony extant in the Scripture concerning them to that purpose So here no where is it spoken in the Scripture that Christ taketh Angels And what is so spoken he is said to do And thus also the Affirmative clause of his Proposition but he taketh the seed of Abraham is to be referred to the Scripture There it is promised there it is spoken and therein it is done by him Secondly That which he asserteth hath the nature of a discrete axiom wherein the same thing is denyed and affirmed of the disparates expressed and that univocally in the same sense he took not Angels but he took the seed of Abraham And this we being referred to the Scripture for the proof and confirmation of gives light and perfect understanding into the meaning of the words For how doth Christ in the Scripture take the seed of Abraham in such a sense as that therein nothing is spoken of him in reference unto Angels It is evident that it was in that he was of the Posterity of Abraham according to the flesh that he was promised to Abraham that he should be of his seed yea that he should be his seed as Gal. 3.6 This was the great Principle the great expectation of the Hebrews that the Messiah should be the seed of Abraham this was declared unto them in the Promise and this accordingly was accomplished And he is here said to take the seed of Abraham because in the Scripture it is so plainly so often affirmed that he should so do when not one word is any where spoken that he should be an Angel or take their nature upon him And this as I said gives us the true meaning of the words The Apostle in them confirms what he had before affirmed concerning his being made partaker of flesh and bloud together with the children This saith he the Scripture declares wherein it is promised that he should be of the seed of Abraham which he therein takes upon him and which was already accomplished in his being made partaker of flesh and bloud See Joh. 1.14 Rom. 9.5 Gal. 4.4 chap. 3.16 This then the Apostle teacheth us that the Lord Christ the Son of God according to the Promise took to himself the nature of man coming of the seed of Abraham that is into personal union with himself but took not the nature of Angels no such thing being spoken of him nor concerning him any where in the Scripture And this exposition of the words will be farther evidenced and confirmed by our examination of another which with great endeavour is advanced in opposition unto it Some then take the meaning of this Exposition to be that the Lord Christ by his participation of flesh and blood brought help and relief not unto Angels but unto men the seed of Abraham And they suppose to this purpose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help to succour to relieve to vindicate into liberty Of this mind are Castalio and all the Socinians among those of the Roman Church Ribera Estius also and A Lapide speak doubtfully in the case Of Protestants Camero and Grotius who affirms moreover that Chrysostom and the Greek Scholiasts so interpret the place and words which I should have marvelled at had I not long before observed him greatly to fail or mistake in many of his Quotations Chrysostom whom he names in particular expresly referreth this whole verse unto the Lord Christs Assumption of the nature of man and not of the nature of Angels The same also is insisted on by Theophylact and Oecumenius without any intimation of the sense that Grotius would impose upon them The Socinians embrace and endeavour to confirm this second Exposition of the words and it is their concernment so to do For if the words express that the Lord Christ assumed humane nature
which necessarily infers his prae-existence in another nature their perswasion about the Person of Christ is utterly overthrown Their exceptions in their controversial writings unto this place have been else-where considered Those of Eniedinus on this Text are answered by Paraeus those of Castalio by Beza and the objections of some others by Gomarus We shall in the first place consider what is proposed for the confirmation of their sense by Schlictingius or Crellius and then the exception of a very learned Expositor unto the sense before laid down and confirmed And Schlictingius first argues from the Context Praeter ipsa verba saith he quae hunc sensum nullo modo patiuntur ut postea dicemus contextus ratiocinatio authoris id repudiat qui pro ratione argumento id sumere non potuit debuitve quod sibi hoc ipso argumento ratione probandum sumsisset De eo enim erat quaestio cur Christus qui nunc ad tantam majestatem gloriam est evectus non angelicam sed humanam morti variis calamitatibus obnoxiam habuerit naturam bujus vero rei quo pacto ratio redderetur per id quod non angelicam sed humanam naturam assumpserit cum istius ipsius rei quae in hac quaestione continetur nempe quod Christus homo fuit natus nunc causa ratioque quaeratur At vero si haec verba de juvandis non Angelis sed hominibus deque ope iis ferenda intelligamus pulcherrime omnia cohaerent nempe Christum hominem mortalem fuisse non angelum aliquem quod non angelis sed hominibus juvandis servandisque fuerit destinatus But the foundation of this Exposition of the Context is a mistake which his own preceding discourse might have relieved him from For there is no such question proposed as here is imagined nor doth he in his following Exposition suppose it The Apostle doth not once propose this unto confirmation that it behoved the Lord Christ to be a man and not an Angel But having proved at large before that in Nature and Authority he was above the Angels he grants verse 8. that he was for a little while made lower than they and gives at large the reason of the necessity of that dispensation taken from the work which God had designed him unto which being to bring many sons unto glory he shews and proves by sundry reasons that it could not be accomplished without his death and suffering for which end it was indispensibly necessary that he should be made partaker of flesh and blood And this he confirms farther by referring the Hebrews unto the Scripture and in especial unto the great Promise of the Messiah made unto Abraham that the Messiah was to be his seed the love and grace whereof he amplifies by an intimation that he was not to partake of the Angelical nature That supposition therefore which is the foundation of this Exposition namely that the Apostle had before designed to prove that the Messiah ought to partake of humane nature and not of Angelical which is nothing to his purpose is a surmise suited only to the present occasion Wherefore Felbinger in his Demonstrationes Evangelica takes another course and affirms that these words contain the end of what was before asserted verse 14 15. namely about Christs participation of flesh and blood which was not to help Angels but the seed of Abraham and to take them into grace and favour But these things are both of them expresly declared in those verses especially verse 15. where it is directly affirmed that his design in his Incarnation and Death was to destroy the devil and to free and save the children And to what end should these things be here again repeated and that in words and terms far more obscure and ambiguous than those wherein it was before taught and declared For by Angels they understand evil Angels and there could be no cause why the Apostle should say in this Verse that he did not assist or relieve them when he had declared in the words immediately fore-going that he was born and died that he might destroy them Neither is it comely to say that the end why Christ destroyed the devil was that he might not help him or the end why he saved the children was that he might assist them Besides the introduction of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not allow that here any end is intimated of what was before expressed there being no insinuation of any final cause in them The Context therefore not answering their occasion they betake themselves to the words Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he significat proprie manu aliquem apprehendere sive ut illum aliquo ducas sive ut sustentes hinc ad opitulationem significandum commodè transfertur quos enim adjutos volumus ne cadant vel sub onere aliquo succumbant aut si ceciderint erectos cupimus iis manum injicere solemus quo sensu Ecclesiastic 4. v. 12. De sapientia dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est opitulatur quaerentibus se eadem est significatio verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod qui aliquem sublevatum velint illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverso manum porrigere solent It is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie as here is alledged namely to help and assist as it were by putting forth the hand for to give relief But if that were intended by the Apostle in this place what reason can be assigned why he should wave the use of a word proper unto his purpose and frequently so applied by himself in other places and make use of another which signifying no such thing nor any where used by him in that sense must needs obscure his meaning and render it ambiguous Whereas therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to help and relieve and is constantly used by our Apostle in that sense it being not used or applied by him in this place to express his intention but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies no such thing nor is ever used by him to that purpose the sense contended for of help and relief is plainly excluded The place of Ecclesiasticus and that alone is referred unto by all that embrace this Exposition But what if the word be abused in that place by that Writer must that give a rule unto its interpretation in all other Writers where it is properly used But yet neither is the word used there for to help and relieve but to take and receive Wisdom suscipit receiveth or taketh unto it self suo more those that seek it which is the sense of the word we plead for and so is it rendred by Translators So the Lord Christ suo modo took to himself the seed of Abraham by uniting it unto his person as he was the Son of God In the very entrance also of his discourse this Author acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to help assist or relieve can in any sense be applied unto the Angels that must be intended if any For the word must denote either any help assistance or relief in general or that especial help and assistance which is given by Christ in the work of Reconciliation and Redemption If the first be intended I much question the truth of the assertion seeing the Angels owe their establishment in grace unto Christ and their advancement in glory Ephes. 1.10 If it be to be taken in the latter sense as is pretended then the nature of the discrete Axiom here used by the Apostle requires that there be the same need of the help intimated in both the disparates which is denied as unto the one and affirmed as unto the other But now the Angels that is the good Angels had no need of the help of Redemption and Reconciliation unto God or of being freed from death or the fear of it which they were never obnoxious unto And what remains for the clearing of the mind of the Apostle will appear yet farther in the ensuing Observations from the words I. The Lord Jesus Christ is truly God and Man in one Person and this is fully manifested in these words For first there is supposed in them his prae-existence in another Nature than that which he is said here to assume He was before he subsisted before or he could not have taken on him what he had not This was his Divine Nature as the like is intimated where he is said to be made flesh Joh. 1.14 to be made of a woman Gal. 4.4 to be manifested in the flesh 1 Tim. 3.16 to take on him the form of a servant Phil. 2.8 9. as here he took the seed of Abraham he was before he did so that is the Son the Word of God the Son of God as in the places mentioned eternally prae-existing unto this his Incarnation For the subject of this Proposition he took on him c. denotes a person prae-existing unto the act of taking here ascribed unto him which was no other than the Son of God 2. He assumed he took to himself another nature of the seed of Abraham according unto the promise so continuing what he was he became what he was not For 3. He took this to be his own nature he so took it as himself to become truly the seed of Abraham to whom and concerning whom the promise was given Gal. 3.16 and was himself made of the seed of David according to the flesh Rom. 1.3 and as concerning the flesh came of the fathers Rom. 9.5 and so was the Son of David the Son of Abraham Matth. 1.1 And this could no otherwise be done but 4. by taking that Nature into Personal Subsistence with himself in the Hypostasis of the Son of God the nature he assumed could no otherwise become his For if he had by any ways or means taken the person of a man to be united unto him in the strictest union that two persons are capable of a Divine and an Humane the nature had still been the nature of that other person and not his own But he took it to be his own nature which it could no ways be but by personal union causing it to subsist in his own person And he is therefore a true and perfect Man for no more is required to make a complete and perfect man but the entire nature of man subsisting And this is in Christ as a man the Humane nature having a subsistence communicated unto it by the Son of God And therefore 6. This is done without a multiplication of persons in him For the Humane Nature can have no personality of its own because it was taken to be the nature of another person who was prae-existent unto it and by assuming of it prevented its proper personality Neither 7. did hence any mixture or confusion of natures ensue or of the essential properties of them for he took the seed of Abraham to be his Humane Nature which if mixed with the Divine it could not be And this he hath done 8. inseparably and for ever Which things are handled at large else-where II. The Redemption of Mankind by the taking of our nature was a work of meer Sovereign grace He took the seed of Abraham he took not the nature of Angels And for what cause or reason Can any be assigned but the Sovereign Grace Pleasure and Love of God nor doth the Scripture any where assign any other And this will the better appear if we consider First That for a sinning nature to be saved it was indispensibly necessary that it should be assumed The nature of Angels being not taken those that sinned in that nature must perish for ever and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned seem not to have considered aright the nature of sin and the Justice of God Had any other way been possible why doth the perishing of Angels so inevitably follow the non-assumption of their nature This way alone then could it be wrought Secondly That we were carrying away all humane nature into endless destruction for so it is intimated whence Christs assumption of it is expressed by his putting forth his hand and taking hold of it to stop it in its course of apostasie and ruine Of Angels only some individual persons fell from God but our whole nature in every one to whom it was communicated from and by Adam was running head-long to destruction In it self there could be no relief nor any thing to commend it unto God Here Sovereign Grace interposeth The love of God to mankind Tit. 3.4 As to the Angels he spared them not 2 Pet. 2.4 He spared not them and spared not his Son for us Rom. 8.32 And if we consider rightly what the Scripture informs us of the number and dignity of the Angels that sinned of their nature and ability to accomplish the will of God and compare therewith our own vileness and low condition we may have matter of eternal admiration suggested unto us And there was infinite Wisdom as well as Sovereign Grace in this dispensation sundry branches whereof the Apostle afterwards holds out unto us Verse XVII XVIII HAving declared the general Reasons why the Son or Messiah was for a little while to be made lower than the Angels in his Incarnation and sufferings and shewed the ends thereof the Apostle proceeds to declare other especial ends of this divine Dispensation and therein makes way unto what he had to instruct the Hebrews in about the Priestly Office of Christ which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about and to inform them in Verse 17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. unde debuit whence he ought So Beza Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause or wherefore it was just meet or equal Others
wherefore it was due it was convenient Wherefore it behoved him so ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with an Infinitive Mood as here it is signifies commonly oportet me or necesse est or debeo I ought it behoveth me it is necessary for me and denotes more than a meer Congruency Conveniency or Expediency even such a kind of necessity as ariseth from that which in it self is just and equal which the Syriack expresseth of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per omnia Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni re in everything Arab. In cunctis corum conditionibus in all conditions that is every condition and state of life ours in all things leaving the words where they are placed in the Original Wherefore in all things it behoved him whereas a little transposition of them would more clear up the sense Wherefore it behoved him to be made like unto his brethren in all things The Aethiopick quite omits the words here and placeth them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Fratribus simulari Eras. similis reddi Beza similis fieri as ours to be made like The Article prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrains the name Brethren unto those whom he had before discoursed of under the names of children disciples sanctified ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut misericors fieret or esset pontifex so V. Eras. Ben. The Syriack somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might be merciful and a great Priest or chief Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful in the things of God so making his mercifulness an attribute of his Person absolutely and faithfulness only to respect him as an High Priest So also the Arabick and Aethiopick And the word whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered signifies tenderly merciful with that kind of mercy which is called bowels of compassion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it may be here observed that that Interpreter throughout the Epistle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab Comara though that word be alwayes used in an ill sense in the Old Testament Three times it occurs therein 1 Kings 23.5 where we render it Idolatrous Priests Zeph. 1.4 the name Chemarims is retained Hos. 10.5 we express it by Priests but place Chemarinus in the Margen For it principally denoted the Priests of Baal and Moloch and their blackness as the word is rendered Job 3.5 not from the garments they wore but from the colour they contracted in their diabolical Sacrifices in the fire Hence where ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed unto a Priest of a false God or one engaged in false Worship the Targumists constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Judg. 17.5 Chap. 18.4.30 But this Translator respected not so much the use as the original and extraction of the word for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wax hot and to be moved with internal heat whence it is taken to signifie Compassion and pitty the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Deut. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall give thee tender mercy bowels of compassion is rendered by Ben. Vzziel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall wax but towards you with compassion and shall have compassion on you He shall be warmed and moved with compassion towards you In like manner is the word used Psalm 77.10 With respect unto this heat of Affections and abundant Compassion the word may well be applyed unto the Lord Christ our High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. ad Deum Pontifex ad Deum an High Priest towards God Very defectively Eras. in his quae apud Deum forent agenda in the things that were to be done before God so also Beza noting forent agenda as a supplement unto the Text. So Vatablus and others Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of God The Apostle explains his own meaning Chap. 5.1 where he tells us that every High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set over the things appertaining unto God that he may offer Sacrifice In things appertaing unto God what he hath to do with God in their behalf for whom he ministers in his Office before him Arab. res nostras apud Deum peragens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. ut repropitiaret delicta populi aiming to express the sense of the Original it falls upon a barbarous word yielding no tolerable sense though that which seems to be intended in it is to make Propitiation or Attonement Ar. Vatab. Eras. Bez. ad expiandum Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expians super peccata populi so the word is constantly translated though it rather signifies to shew mercy or pity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used actively for propitium facio or propitio to please appease attone turn away anger and when it is taken in a Passive or Neuter sense it signifies to be merciful appeased reconciled as Luke 18.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be merciful unto me a sinner I much doubt whether any instance can be given of its signifying to expiate though because of the construction of it in this place it be generally so rendered If it be taken in its first proper sense then sin cannot be the next object of the Act denoted by it Ours to make reconciliation for the sins of the people of the sense whereof we shall deal afterwards at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In eo enim V. for in that Eras. nam ex hoc for from hence Beza nam ex eo Vat. ex eo ob id ours for in that that is inasmuch not in that thing wherein he was tempted but whereas inasmuch seeing that Arab. for from those things which happened unto him when he was tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. passus est ipse tentatus in which himself suffered and was tempted Et Erasmus tell us is not in many antient Copies Ar. in quo passus est ipse tentatus in that he suffered himself being tempted Bez. ex eo quod perpessus ipse fuit quum est tentatus for that which he suffered when he was tempted But the words rather signifie his sufferings by being tempted or from his temptations than his suffering on other accounts when he was tempted Syr. for in that he suffered and was tempted as the Vul. Eras. quod ipsi contigit tentatum esse that it befell him to be tempted Laying the whole upon Temptation because in the latter clause mention is made of them that are tempted without any addition of sufferings It is not certain whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whose active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle signification in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found and 〈◊〉 〈◊〉 〈◊〉
Priest in things appertaining unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile that is make reconciliation for the sins of the people Two things are to be considered in these words 1. The Object of the Priestly action here assigned to the Lord Christ. 2. The Action it self which with respect thereunto he is said to perform The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that is say some the seed of Abraham whose interest in the Mediation of Christ and their priviledge therein the Apostle here minds them of to provoke the Hebrews to constancy in their faith and profession And so also they limit the term Brethren before used not as they say that the Elect among the Gentiles are excluded but that he expresly mentions only the first fruits in the Jews But this sense is not necessarily included in the words the intention of the Apostle in the expression is only to give some light into the effect of the Priesthood of Christ from the Office of the High Priest under the Old Testament and the discharge thereof For as he had a peculiar people for whom he made attonement so also hath Christ that is all his Elect. 2. The Action ascribed unto him is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which want not their difficulty the construction of the Verb being inconsistent with its native and proper signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly and usually in all Writers Sacred and others to appease to attone to please to propitiate to reconâ—ile But the following word seems not to admit of that sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how can any one be said to please or attone or reconcile sin Wherefore some laying the emphasis of the expression on the construction do regulate the sense of the Verb by the Noun of the Act by the Object and so will have it signifie to expiate cleanse and do away sin to cleanse the sins of the people to do away the sins of the people The Vulgar Latine renders the word repropitio ut repropitâ—aret which as Anselm tells us and he hath those that follow him is composed of re prope and cleo a barbarous Etymologie of a barbarous word Propitio is a Latinâ— word and used not only by Plautus but by Suetonius and Pliny and that to appease attone please or turn away anger Most Translations render it by expio ad expiandum peccata but the signification of that word is also doubtful It is indeed sometimes used for to cleanse make pure and to take away sin but never in any good Author but with reference unto attonement to take them away by sacrifice by publick punishments by mens devoting themselves to destruction So Livy speaking of Horatius who killed his sister Ita ut caedes manifesta aliquo tamen piaculo lueretur imperatum patri ut filium expiaret pecunia publica Expiare is the same with luere piaculo which is to take away the guilt of a crime by a commutation of punishments There may then be a double sense of these words 1. To make attonement and reconciliation for sin appeasing the anger and wrath of God against it 2. To remove and take away sin either by the cleansing and sanctifying of the sinner or by any means prevailing with him not to continue in sin Against the first sense the construction of the word with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins is objected Against the latter the constant sense of the word it self which is not to be deserted It is the former sense therefore which we do embrace and shall confirm 1. The constant use of the word in all good Authors of the Greek Tongue will admit no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active importance and denotes propitium facio placo as we observed before to appease and attone And this is that whereby the Heathen generally expressed their endeavours to turn away the wrath of their gods to appease them and then they use it transitively with an Accusative case of the Object as Homer Iliad 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To propitiate or appease God And Iliad 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To offer an Hecatomb unto Apollo for the Greeks and appease him who hath sent on them so many sorrows or attone him And when it hath the Accusative case of the person joyned with it it can bear no other sense So Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appease God Sometimes it is used with a Dative case as Plutarch in Public 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it hath respect unto the Sacrifice whereby attonement is made and anger turned away and is rendred piaculare sacrum facere to offer a piacular sacrifice So that the word constantly hath regard unto the anger and wrath of some person which is deprecated turned away appeased by reconciliation made 2. The use of the word by the LXX confirms it unto this sense Commonly they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it which when regarding God always signifies attonement and to attone So the Noun Psal. 48.17 No man can redeem his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can he give to God his ransom or the price of his redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And unto the Verb where it respecteth the offence to be attoned for they usually annex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it Exod. 32.30 You have sinned a great sin and now I will go up unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may attone for your sins And it is God who is the Object of the Act of appeasing or attoning to make attonement with God for your sin So Numb 28.22 30. Nehem. 10.33 Once in the Old Testament it is used transitively and sin placed as the Object of it Dan. 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attone sin or unrighteousness that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make attonement with God for sin And so also they express the person with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom the attonement is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.15 16. Levit. 1.4 chap. 4.20 26 6.30 Numb 15.23 26. And still God is respected as he who is offended and is to be reconciled as it is expressed Levit. 10.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall make attonement for them before the Lord. And sometimes they adde that wherewith the attonement is made namely Offerings or Sacrifices of one sort or another Levit. 8.17 And they will give us the sense of the word in another place Prov. 16.15 The wrath of a King is as messengers of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man shall appease him referring that to the King which the Original doth to his wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall turn away that is by appeasing him In the use of this word then there is always understood 1. An offence crime guilt or debt to be taken away 2.
are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under Lastly The bâ—eâ—sed effect and consequent hereof is expressed in those words He is able to succour them that are tempted wherein we have 1. The description of them for whose sake the Lord Christ underwent this condition 2. The Ability that accrued unto him thereby for their relief And 3. The Advantage that they are thereby made partakers of First They for whose sakes he underwent this condition are those whom he reconciled unto God by his Sacrifice as an High Priest but are here described by an especial concerment of their obedience which producing all their sorrow and trouble makes them stand in continual need of aid and assistance They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted ones Notwithstanding their reconciliation unto God by the death of Christ they have a course of obedience prescribed unto them In this course they meet with many difficulties dangers and sorrows all proceeding from the temptations that they are exercised withall Hence is this description of them they are those who are tempted and suffer greatly on that account Others are little concerned in temptations outward it may be as unto danger they have not many and if they have it is the trouble and not the temptations which they regard inward and unto sin they yield obedience unto and the trouble from temptation is in the opposition made unto it It is reconciled persons who emphatically are the tempted ones especially as temptations are looked on as the cause of sufferings They are the mark of Sathan and the world against which all their arrows and darts are directed the subject whereon God himself exerciseth his trials And besides all this they maintain a continual warfare within them against temptations in the remainder of their own corruptions so that within and about them are they conversant in the whole course of their lives Moreover unto this constant and perpetual conflict there do befall them in the Holy Wise Providence of God certain seasons wherein Temptations grow high strong impetous and are even ready to ruine them As Christ had an Hour of Darkness to conflict withal so have they also Such was the condition of the believing Hebrews when Paul wrote this Epistle unto them What through the Persecution wherein they endured a great fight of Afflictions and what through the Seductions of false brethren alluring them unto an Apostacy unto Judaism and an acquiescency in Mosaical Ceremonies they were even ready to be utterly ruined Unto them therefore and by them unto all others in the like condition the Apostle hath respect in his description of those whom the Lord Christ is ready to succour they are tempted ones This is the proper name of Believers As Satan from what he doth is called the Tempter so they from what they endure may be called the Tempted ones Their calling is to oppose Temptations and their lives a conflict with them The High Priest having suffered the like things with them they have an assured ground of consolation in all their temptations and sufâ—erings Which he confirms by what is added in the second place namely his ability to help them 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able Now this Ability is such as ariseth from that peculiar mercifulness which he is disposed unto from that experience which he had of suffering under Temptation A Moral Power not a Natural It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an executive Power a Power of working or operation not a power of the hand but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power of heart and will an Ability in readiness of mind that is here assigned unto Christ. It is this latter and not the former that was a Consequent of his temptations and sufferings A gracious ready enlargedness of heart and constant inclination unto the succour of them that are tempted is the Ability here designed For as this Power was originally and radically implanted in the Humane Nature of Christ by the communication of all habitual grace unto him so its next inclination to exert it self in suitable Effects with a constant actual excitation thereunto he had upon the account of his suffering in temptations For 1. He had particular Experience thereby of the Weakness Sorrows and Miseries of Humane Nature under the assaults of Temptations he tryed it self it and will never forget it 2. His Heart is hereby enclined to Compassion and acquainted with what it is that will afford Relief In his Throne of Eternal Peace and Glory he sees his poor Brethren labouring in that storm which with so much travail of soul himself passed through and is intimately affected with their condition Thus Moses stirs up the Israelites unto Compassion unto Strangers from the Experience they had themselves of the sorrows of their hearts thou knowest the heart of a stranger And the Jews tell us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Officers that he set over the people in the Wilderness were of those Elders who were so evily entreated by the Taskmasters in Aegypt that from their own sufferings they might know how to exercise tenderness over their brethren now put under their rule 3. This Compassion moves and excites him unto their Relief and Succour This is the proper effect of mercy and compassion It sets Power on work for the relief of them whose condition it is affected withal So said she Haud ignara mali miseris succurrere disco Being exercised with evils and troubles her self she had thence learned to relieve the miserable so far as she was able This is the Ability ascribed unto our High Priest Compassion and Mercy arising from an Experience of the sufferings and dangers of Humane Nature under Temptations exciting his Power for the relief of them that are tempted 3. Lastly The Advantage of the Brethren from hence lyes in the succour that he is thus able to afford unto them This in general as we have shewed consists in a speedy coming in with relief unto them who being in distress do cry out or call for it There are three things that tempted Believers do stand in need of and which they cry out for 1. Strength to withstand their temptations that they prevail not against them 2. Consolation to support their Spirits under them 3. Seasonable Deliverancâ— from them Unto these is the succour afforded by our High Priest suited and it is variously administred unto them As 1. By his Word or Promises 2. By his Spirit and that 1. By communicating unto them supplies of Grace or spiritual strength 2. Strong consolation 3. By rebuking their Tempters and temptations 3. By his Providence disposing of all things to their good and Advantage in the issue and what is more in the words will be manifest in the ensuing Observations taken from them 1. The principal work of the Lord Christ as our High Priest and from which all other actings of his and
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
men do abstain from such Exorbitancies yet frequently they do so upon the account of some self-interest and advantage like Jehu and not out of a constant equal unchangeable love of Righteousness and hatred of iniquity but all these are absolutely compleat in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past thou hast loved righteousness and hated iniquity yet the constant present frame of the heart of Christ in his Rule is denoted thereby for the Greek Translation exactly followeth and expresseth the Hebrew Now there being no form of Verbs in that Language expressing the present time there is nothing more frequent in it than to denote that which is present and abiding by the Praeterperfect Tense as it doth in this place Sixthly The Consequence of this Righteous Rule in Christ is his Anointing with the Oyle of Gladness wherein we may consider 1. The Author of the Priviledge conferred on him that is God his God 2. The Priviledge it self Unction with the oyle of gladness 3. The Connection of the collation of this priviledge unto what went before wherefore or for which cause 1. For the Author of it it is said to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God thy God Many both antient and Modern Expositors do suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place or God is used in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse foregoing and that it ought to be rendered O God and the words to be read therefore O God thy God hath anointed thee but as no old Translation gives countenance to this Conception so that Reduplication of the Name of God by an Application of it in the second place as God my God God thy God God the God of Israel being frequent in the Scripture there is no cogent Reason why we should depart in this place from that sense of the Expression The name God in the first place denotes him absolutely who conferred this priviledge on the Lord Christ that is God and in the second place a reason is intimated of the collâ—tion its self by an Appropriation of God to be his God in a peculiar manner God is said to be the God of the Son upon a threefold account 1. In respect of his Divine Nature as he is his Father so his God whence he is said to be God of God as having his nature communicated unto him by vertue of his Eternal Generation John 1.14 2. In respect of his Humane Nature as he was made of a Woman made under the Law so God also was his God as he is the God of all creatures Psal. 16.3 Psal. 22.1 3. In respect of his whole person God and Man as he was designed by his Father to the work of Mediation In which sense he calls him his God and his Father John 20.17 And in this last sense is it that God is here said to be his God that is his God in especial Covenant as he was designed and appointed to be the Head and King of his Church For therein did God the Father undertake to be with him to stand by him to carry him through with his work and in the End to crown him with Glory See Isa. 49.1 2 3 4 5 6 7 8 9 10 11. Chap. 50.4 5 6 7 8 9. 2. For the Priviledge it self it is Vnction with the Oyle of Gladness There may be a double Allusion in these words 1. To the common use of Oyle and anointing which was to exhilerate and make the countenance appear chearful at Feasts and publick Solemnities Psal. 104.15 Luke 7.37 2. To the especial use of it in the Unction of Kings Priests and Prophets Exod. 30. That the Ceremony was typical is evident from Isa. 61.1 and it denoted the collation of the Gifts of the Holy Ghost whereby the Person anointed was enabled for the discharge of the Office he was called unto And in this sense there is commonly assigned a threefold Unction of Christ. 1. At his Conception when his Humane Nature was sanctified by the Holy Spirit Luke 1.35 and radically endowed with Wisdom and Grace which he grew up in Luke 2.40 52. 2. At his Baptism and entrance into his publick Ministry when he was in an especial manner furnished with those Gifts of the Spirit which were needful for the discharge of his Prophetical Office Matth. 3.17 John 1. 3. At his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Now though I acknowledge the Lord Christ to have been thus anointed and that the communication of the Gifts and Graces of the Spirit unto him in fulness is called his Vnction yet I cannot grant that any of them are here directly intended But that which the Apostle seems here to express with the Psalmist is the Glorious Exaltation of Jesus Christ when he was solemnly enstated in his Kingdom This is that which is called the making of him both Lord and Christ Acts 2.36 When God raised him from the dead and gave him glory 1 Pet. 1.21 He is called Christ from the Unction of the Spirit and yet here in his Exaltation he is said in especial manner to be made Christ that is taken gloriously into the Possession of all the Offices and their full Administration whereunto he was anointed and fitted by the communication of the Gifts and Graces of the Spirit unto him It is I say the joyful glorious Unction of his Exaltation when he was signally made Lord and Christ and declared to be the anointed one of God that is here intended Seâ— Phil. 2.9 11. which also appears 1. From the Adjunct of this Unction he is anointed with the Oyle of gladness which denotes Triumph and Exaltation freedom from trouble and distress Whereas after those Antecâ—dent communications of the Spirit unto the Lord Christ he was a man of sorrows acquainted with grief and exposed to innumerable evils and troubles 2. The Relation of this Priviledge granted unto the Lord Christ unto what went before He loved righteousness and hated iniquity expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third thing considerable in this last clause of the Testimony doth plainly declare it The Lord Christs Love to Righteousness and Hatred to Iniquity proceeded from his Vnction with the Graces and Gifts of the Spirit and yet they are plainly intimated here to go before this anointing with the Oyle of gladness which is therefore mentioned as the Consequent of his discharge of his Office in this world in like manner as his Exaltation every where is Phil. 2.9 11. Rom. 14.9 And if this anointing denote the first Vnction of Christ then must he be supposed to have the Love to Righteousness mentioned from elsewhere as antecedent thereunto which is not so Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do declare at least a Relation of