〈◊〉 a living Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one is a Property of God He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living God 1 Tim 4. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.16 who alone hath immortality A mortal man is not rightly called a living Redeemer one that hath life in his power Besides Job met with no such Redeemer out of his troubles and therefore R. Levi Ben. Gershom confesseth that it is God who is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the Living One and liveth to Eternity Of this Redeemer Job saith he shall stand on the Earth or arise on the dust if the words be taken in the former sense as they will bear either his Incarnation and coming into the world if in the latter his Resurrection out of the dust is intended The former seems most probable and the Earth is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dust to denote the infinite condescention of this Redeemer in coming to converse on this dust that we live in and upon And this he shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is used to express the Eternity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 44. v. 6. I am the first and I am the last so Chap. 48.11 Whence Ralbag before mentioned interprets this expression with respect to the works that God shall do in the earth in the latter dayes And in this respect our Goel is said to be Alpha and Omega the first and the last the beginning and the ending He that abides thus the same after all shall stand on the Earth But the word also is often joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Generation a time a season Psalm 48.4 6 14. Psalm 102. v. 19. and denotes the futurition of it that it is to come and shall come So also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day as Isa. 30. v. 8. pointing out some signal latter day And here it is used absolutely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes which is the ordinary description and designation of the Dayes of the Messiah in the Old Testament This is that which Job expected which he believed Though he was among the Gentiles yet he believed the Promise and expected his own Personal Redemption by the blessed seed And thus although God confined the Posterity of Abraham after the flesh unto the Land of Canaan yet because in the Promised Seed he was to be Heir of the World he gives unto the Messiah the Heathen to be his inheritance and the utmost parts of the Earth for his Possession Psalm 2. v. 8. And upon the accomplishment of the work assigned unto him he promiseth that all the Ends of the world shall remember and turn unto the Lord and all the Kindreds of the Nations shall worship before him Psalm 22. v. 27. a plain declaration of the Gentiles coming in for their share and interest in the Redemption wrought by him See Psal. 45. v. 16. For these Rebellious ones was he to receive gifts that the Lord God might dwell among them Psalm 68. v. 18. So that by him Aegypt and Aethiopia were to stretch forth their hands unto God v. 31. Yea all Kings were to bow down to him and all Nations to serve him Psalm 72. v. 11 12 13 14 15 16 17. These poor Gentiles were the little Sister of the Judaical Church which were to § 31 be provided for in the love of her Spouse the Messiah Cant. 8. v. 8 9. For in the last dayes the dayes of the Messiah many People yea all Nations are to be brought unto the house of the Lord and to worship him acceptably Isa. 2. v. 2 3 4. And expresly Chap. 11. v. 10. The Root of Jesse which the Jews grant to be the Messiah is to stand for an Ensign unto the People and to it shall the Gentiles seek even for that Salvation and Deliverance which he had wrought and they are preferred therein before Israel and Juda v. 12. Aegypt and Assyria that is the other Nations of the world are to be brought into the same Covenant of the Messiah with Israel Chap. 19. v. 25. For all flesh was to see the glory of God and not the Jews only Chap. 40. v. 5. And the Isles or utmost parts of the Earth were to wait for the Law of the Promised Messiah Chap. 42. v. 4. And the whole of what we assert is summed up Chap. 49. v. 6. where God speaks unto the Promised Seed and sayes It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a Light unto the Gentiles that thou mayest be my Salvation unto the Ends of the Earth Where he is as fully promised unto the Gentiles to be their Salvation as ever he was unto Abraham or his Posterity See Chap. 51. v. 5. Chap. 53.12 And on this account doth God call unto men in general to come into his Covenant promising unto them an interest in the mercies of David and that because he hath given this seed as a witness unto them as a Leader and Commander or the Captain of their Salvation Chap. 55. v. 1 2 3 4. The effect of which call in the Faith of the Gentiles and their gathering unto the Promised Seed is expressed v. 5. The like Prophecies and Predictions of the Gentiles partaking in the Redemption to be wrought occur in all the Prophets especially Ezechiel Micah Zechâ—riâ—h and Malachie but the instances already produced are sufficient unto our purpose § 32 There seems yet to be somewhat inconsistent with what we have declared in the words of the Apostle Eph. 3. v. 5 6. God by Revelation made known unto me the mysterâ—e which in other Ages was not made known unto the Sons of mâ—n as it is now revealed unto his holy Apostles and Prophets by the Spirit that the Gentiles should be fellow heirs and of the same body and partakers of his Promise in Christ by the Gospel The Apostle seems to deny that this mysterie of the participation of the Gentiles in the Blessing by the promised seed was revealed or made known before the time of its discovery in and by the Gospel and therefore could not be so declared by the Prophets under the Old Testament as we have evinced But indeed he doth not absolutely deny what is asserted only he prefers the Excellency of the Revelation then made above all the discoveries that were before made of the same thing The mysterie of it was intimated in many Prophecies and Praedictions though before their accomplishment they were attended with great obscurity which now is wholly taken away In former Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not saith he fully clearly manifestly known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of men in common and promiscuously though it were intimated unto the Prophets and by them obscurely represented unto the Church but it was not made known 〈◊〉
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
〈◊〉 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
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
some of them pretend to adhere unto to this day the folly of which blasphemy both reflects upon themselves and is demonstratively removable from him whom to their eternal ruine they seek to reproach For 1. Do they not know that their own Moses was generally esteemed by the wisest of the Heathen to have been skilled and exercised in Magick So Pliny and Apuleius testifie and that he wrought wonders by vertue thereof as Celsus contends at large And can they fix on a readier course to confirm such a suspicion in the minds of Atheistical Scoffers then by their own taking up the same accusation against the Author of more and greater miracles then those wrought by Moses What colour of answer can they return unto his reproaches whilest themselves with more open impudence manage the same accusation against the Lord Jesus Besides as is confessed Aegypt was the spring of Magical incantations the worlds Academy for that diabolical cunning where almost alone it was had in honour and reputation There in the Kings Court had Moses his education and conversation forty years How much more just then though sufficiently unjust might a suspicion seem concerning him of his being skilled in that falsly called Wisdom then concerning our Lord Jesus who was persecuted thither and returned thence in his infancy which they childishly object unto him So that in this whole vain pretence they do nothing but attempt to cast down their own foundations 2. Neither indeed do they account the skill in and use of Magical incantations a crime but an Excellency Josephus would have us believe that the Art of Magick and the invention of incantations was part of the Wisdom of Solomon And their Talmudical Doctors do expresly approve of that diabolical Art Nothing then but extream malice and desperation would put them upon inventing this Cloke for their infidelity which not only casts down the foundation of their own Profession but involves also a contradiction unto those Principles which at other times they avouch So that Rabbi Achor was mistaken when he gave out that as a Prophecy which was indeed an history namely that a generation of ungodly men among the Jews would not believe the things that the Messiah should do but should affirm that he doth them by Art Magical § 73 For the blasphemy its self there needs no other answer be given unto it but what was returned by our Lord Jesus of old If these things had been done by Magical incantations and consequently the assistance of the Devil it must needs be upon a division of those wicked spirits among themselves and that upon the main design of their Kingdom Dominion and Interest in this world The open and proclaimed work of our Lord Jesus in this world was by all wayes and means to overthrow the Kingdom of Satan and his works This he privately taught this he publickly declared to be the main end of his coming into this world The Works and Miracles which he wrought were very many innumerable of them exercised on Devils themselves to their shame terror and dispossession of the habitations they had invaded In and during this work he declares them to all the world to be evil wicked malicious unclean and lying spirits reserved for everlasting destruction in Hell under the wrath of the great God For this cause they on the other side ceased not to oppose him and to stir up all the world against him untill they thought they had prevailed in his death If men therefore shall imagine or fancy that the works of Christ against the interest of Satan upon his Person unto his shame wrought to confirm a Doctrine teaching all the world to avoid him abhor him fight and contend against him commending every thing that he hates with promises of life eternal unto them who forsake him and maintain his quarrel against him threatning every thing that he loves and labours to promote in the world with eternal vengeance were wrought by his help and assistance they had more need to be sent unto the place where the maladies of those distracted of their Wits are attended then to have an answer given unto their folly § 74 They have yet another pretence to preserve themselves from the efficacy of this self-conviction But this is so perfectly Judaical that is so full of monstrous ridiculous figments that nothing but an aim to discover their present desperate folly and with what unmanly inventions they endeavour to cover themselves from the light of their own conviction can give countenance unto the repetition of it Besides the Fable its self is vulgarly known and I shall therefore only give a brief compendium of it seeing it may not be wholly avoided The story they tell us is this There was a stone in the Sanctum Sanctorum under the Ark wherein was written Shem Hamphorash so the Cabalists call the Name Jehovah He that could learn this Name might by the vertue of it do what miracles he pleased Wherefore the Wise men fearing what might ensue thereon made two Brazen Dogs and set them on two Pillars before the door of the Sanctuary And it was so that when any one went in and learned that Name as he came out those Dogs barked so horribly that they frighted him and made him forget the Name that he had learned But Jesus of Nazareth going in wrote the Name in Parchment and put it within the skin of his leg and closed the skin upon it so that though he lost the remembrance of it at his coming out by the barking of the brazen Dogs yet he recovered the knowledge of it again out of the Parchment in his leg and by vertue thereof he wrought miracles walked on the Sea cured the lame raised the dead and opened the eyes of the blind That alone which from hence we aim to evince is the conviction that the most stubborn of the Jews had of the miracles of our blessed Saviour Had they not been openly performed and undeniably attested no Creatures that ever had the shape of men or any thing more of modesty then the Brazen Dogs they talk of would have betaken themselves to such monstrous foolish figments for a countenance and pretence unto the rejection of him and them He that should contend that the Sun did not shine all the last year and should give this reason of his Assertion because a certain man of his acquaintance climbed up to Heaven by a Ladder and put him in a Box and kept him close in his Chamber all that while would speak to the full with as much probability and appearance of truth as the grand Rabbins do in this Tale. Every word in their story is a Monster The stone the writing of the name of God in it the vertue of the pronuntiation of that name the Brazen Dogs the entrance of a private man into the Sanctum Sanctorum the barking of the Dogs are Dreams becoming men under a poenal infatuation and blindness not much distant from
that shall ensue thereupon Set aside their opinion concerning the perpetuity of the Ceremonial Law and their return in the observation of it unto their carnal Ordinances built on a supposition that God is pleased with the blood of Bulls and Goats for its own sake and not for a signification of that which was infinitely more excellent and glorious an apprehension which the whole world hath as it were by joint consent long ago renounced and cast away the vain and foolish imaginations about their sensual pleasures Behemoth the Wine of Paradice and literal accomplishment of professed Allegories which the wisest among themselves begin to be ashamed of and there is nothing in their own expectations but we acknowledge that they shall be made partakers of it Return they shall to their own Land enjoy it for a quiet and everlasting possession their Adversaries being destroyed filled they shall be also with the Light and Knowledge of the Will and Worship of God so as to be a guide and blessing unto the residue of the Gentiles who seek after the Lord and it may be be entrusted with great Empire and Rule in the world The most of these things are foretold concerning them not only in their own Prophetical Writings but also by the Divine Writers of sundry Books of the New Testament But all this we say must come to pass when the veil shall be taken from before their eyes and they shall look on him whom they have pierced and joyfully receive him whom they have sinfully rejected for so many Generations Untill this be done they may wrestleâ—s they can with their own perplexities and comfort themselves as well as they are able in their miseries get money in their dispersions by all unlawfull Arts and ways imaginable and expose themselves to the delusions of Impostors false Prophets and pretenders to be their Deliverers which to their unspeakable misery and reproach they have now done ten times deliverance peace tranquility acceptance with God and man they shall not obtain Here lyes the Crisis of their condition When they shall receive acknowledge and believe in that Messiah who came so long time since unto them whom their Fathers wickedly slew and hanged on a Tree and whom themselves have since no less wickedly rejected and when by his Spirit and Grace they shall be turned from ungodliness and have their eyes opened to see the Mysterie of the Grace Wisdom and Love of God in the blood of his Son then shall they obtain mercy from the God of their fore-fathers and returning again into their own Land Jerusalem shall be inhabited again even in Jerusalem Exercitatio XIX Ordinances and Institutions of the Judaical Church respected and unfolded in the Epistle to the Hebrews Principal Heads of them mentioned therein The call of Abraham Heb. 11.8 9 c. The foundation of the Church in his Posterity The name of Abram signification of it Changed into Abraham its signification The time of his Birth and Death Whence called Ur of the Chaldees where And Haran Extent of Mesopotamia Moses and Stephen reconciled Abraham before his call infected with Idolatry Time of his call Institution of Circumcision End and use of it Time of the Israelites sojourning in Egypt Gen. 11.13 Exod. 12.40 41. Act. 7.6 Gal. 3 17. reconciled The beginning and ending of the 430 years The Fatal period of Changes in that Church Institution of the Passover The time of its celebration The month Time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings when The occasion and nature of this Ordinance The matter of it The manner of its observance Sundry things suited to its first celebration not afterward observed The number required at the eating of the Lamb. By whom it was killed Where How dressed Jews traditions rejected The Feast of unleavened Bread Its Rites Excision to the neglect of what Ordinances annexed Jews acknowledge the figurative nature of this Ordinance Of Frontlets and Philacteries Exod. 23.9 Signes and memorials The sections of the Law written in the Frontlets The Jews manner of making their Phylacteries deceits therein Their trust in them so proved by our Saviour Of their Fringes their appointment making and use Dedication of the first-born males to God Price of the Redemption of Children Close of God's first dispensation towards that Church The solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preparations for it Remote Occasional temporary institutions between the Red-sea and Sinai Of the waters of Marah The giving of Manna Derivation and signification of the name Water brought out of the Rock That Rock Christ. Immediate preparations for the receiving of the Law The time that the people came to Sinai The Day The time of the day that the appearance of God's Glory began The same time that Christ rose from the dead The place Sinai the name of the mountain Horeb of the Wilderness Of the Monastery there Moses first Ascent The ground of it The people prepared by the remembrance of Mercies and Promises Of their washing their cloaths Not a Baptism of standing use Bounds set unto the Mount In what sense it might be touched Heb. 12.21 How the Offendor was to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened The station and order of the people in receiving of the Law The ministry of Angels in the preparations for God's glorious presence How the People met God and God them When Moses used those words I exceedingly fear and quake THere are in the Epistle unto the Hebrews either direct discourses concerning § 1 or occasional mention is made of all or at least the most important things in the whole Mosaical Oeconomy and state of the Church and Worship of God therein under the Old Testament Yea there is nothing material from the call of Abraham unto the utmost issue of God's dispensations towards his posterity that is omitted by him And if we have not a previous acquaintance with these things which he supposed in them to whom he wrote much darkness and many mistakes must needs attend us in the consideration of what he treateth on and the ends which he proposeth unto himself Now because it will no way be expedient every time the mention of them doth occur or allusion is made unto them to insist upon them as first instituted I thought meet in the close of these Prolegomena to present the Reader with a brief Scheme and delineation of the whole Mosaical Oeconomy as also of those other previous concernments of the Church in the posterity of Abraham which by the Apostle in this Epistle we are called and directed unto And they are these that follow 1. The call and obedience of Abraham chap. 11. v. 8 9 10 11 12 13 14 15 16 17. 2. The institution and observation of the Passover chap. 11. v. 28. 3. The giving of the Law chap. 1. v. 1. chap. 2. v. 1. chap. 12. v. 18 19 20 21 25 26. 4. The sanction of the Law in Promises and Penalties chap. 2. v. 2 21.
the use of others And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie to give Hos. 14.2 Verbum accipiendi dare significat cuâ—n accipiunt aliunde ut dent say the Jewish Masters And it was after his Resurrection that this accession was made unto his Kingdom in such an eminent and visible manner as to be a testimony of his Office Joh. 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost was not yet because Jesus was not yet glorified not eminently given and received as to these gifts Acts 19.2 And this investiture of him with power over all gifts he makes the bottom of the mission of the Apostles Matth. 28.18 This he had as a fruit of his suffering as a part of his purchase and it is a choice portion of his Lordship and Kingdom The End also why all these gifts are given into his power and disposal is evident 1. The propagation of his Gospel and consequently the setting up of his Kingdom in the world dâ—pends upon them These are the Arms that he furnished his Messengers withall when he sent them forth to fight with to conquer and subdue the world unto him And by these they prevailed By that Spirit of wisdom and knowledge prayer utterance wherewith they were endowed attended where and when needful with the extraordinary gifts before mention'd did they accomplish the work committed unto their charge Now the Lord Christ having a right unto a Kingdom and Inheritance given him which was actually under possession of his Adversary it was necessary that all those arms wherewith he was to make a conquest of it should be given to his disposal 2 Cor. 10.4 These were the weapons of the warfare of his Apostles and Disciples which through God were so mighty to cast down the strong holds of sin and Sathan These are the slings and stones before which the Goliahs of the Earth and Hell did fall This was that power from above which he promised his Apostles to furnish them withall when they should address themselves to the conquest of the world Acts 1.8 With these weapons this furniture for their warfare a few despised persons in the eyes of the world went from Judea unto the ends of the earth subduing all things before them to the obedience of their Lord and Master And 2. By these is his Church edified and to that end doth he continue to bestow them on men and will do so to the end of the world 1 Cor. 12.7 13 14. Ephes. 4.8 9 10 11 12 13. Rom. 12.6 7 8. 1 Pet. 3.10 11. Col. 2.19 And for any to hinder their growth and exercise is what in them lies to pull down the Church of Christ and to set themselves against that testimony which he gives in the world that he is yet alive and that he takes care of his Disciples being present with them according unto his promise 3. And by these means and ways is God glorified in him and by him which is the great end of his Lordship over all the gifts of the Spirit That we may a little by the way look into our especial concernment in these things the order of them and their subserviency one to another may be briefly considered For as Natural gifts are the foundation of and lie in an especial subordination unto Spiritual so are Spiritual gifts enlivened made effectual and durable by Grace The principal end of Christ's bestowing gifts is the erection of a Ministery in his Church for the ends before mentioned And where all these in their order and mutual subserviency unto one another are received by any there and there alone is a competent furniture for the work of the Ministery received And where any of them as to their whole kind are wanting there is a defect in the Person if not a nullity as to the Office Natural gifts and endowments of mind are so necessary a foundation for any that looks towards the work of the Ministery that without some competent measure of them it is madness and folly to entertain thoughts of any progress Unless unto these Spiritual gifts are in Christ's time super-added the other will be never of any use for the edification of the Church as having in their own nature and series no especial tendency unto that end Nor will these super-added spiritual gifts enable any man to discharge his duty unto all well-pleasing before God unless they also are quickned and seasoned by Grace And where there is an intercision of this series and order in any the defect will quickly appear Thus some we see of excellent natural endowments in their first setting forth in the world and in their endeavours on that single stock promising great usefulness and excellency in their way who when they should come to engage in the service of the Gospel evidence themselves to be altogether unfurnished for the employment they undertake yea and to have lost what before they seemed to have received Having gone to the utmost length and bounds that Gifts meerly Natural could carry them out unto and not receiving super-added Spiritual gâ—fts which the Spirit of Christ bestoweth as he pleaseth 1 Cor. 12.11 they faint in the way wither and become utterly useless And this for the most part falleth out when men either have abused their natural gifts to the service of their lusts and in an opposition to the simplicity of the Gospel or when they set upon Spiritual things and pretend to the service of Christ meerly in their own strength without dependance on him as the Heir and Lord of all for abilities and furniture for his work or when they have some fixed corrupt end and design to accomplish and bring about by a pretence of the Ministery without regard to the glory of Christ or compassion to the souls of men which the Lord Christ will not prostitute the gifts of his Spirit to make them serviceable unto And sundry other causes of this failure may be assigned It is no otherwise as to the next degree in this order in reference unto spiritual gifts and saving grace When these gifts in the good pleasure of the Lord of them are super-added unto the natural endowments before mentioned they carry on them who have received them cheerfully comfortably and usefully in their way and progress The former are increased heightned strengthned and perfected by the latter towards that special end whereunto themselves are designed namely the glory of Christ in the work of the Gospel But if these also are not in due season quickned by saving grace if the heart be not moistned and made fruitful thereby even they also will wither and decay Sin and the world in process of time will devour them whereof we have daily experience in this world And this is the Order wherein the Great Lord of all these Gifts hath laid them in a subserviency one kind unto another and all of them unto his own glory And this that hath been spoken will abundantly discover the reason and ground of the
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
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
〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning or as the word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old before they were or existed They had their being and beginning from thee of old they were not but in thy season thou gavest Existence or being unto them Verse 10. Thou hast laid the foundation of the Earth and the Heavens are the works of thy hands TWo things are observable in this Expression of the Creation of all things 1. The Distribution made of them into Heaven and Earth being distinctly mentioned In the consideration of the works of God to admire his Greatness Power and Wisdom in them or to set forth his praise for them it is usual in the Scripture to distribute them into parts the more to fix the Contemplation of the mind upon them and to excite it unto Faith Admiration and Praise So dealeth the Psalmist with the works of Gods Providence in bringing the Children of Israel out of Aegypt Psal. 136. He takes as it were that whole curious work into its several pieces and subjoyns that Inference of praise to every one of them for his mercy endureth for ever And so he dealeth with the works of Creation Psal. 19. and in sundry other places 2. What is peculiar in the Expressions with respect unto each of them Of the Earth it is said he founded it because of its stability and unmoveableness which is the Language of the Scripture He set it fast he established it that it should not be moved for ever It may be also the whole Fabrick of Heaven and Earth is compared to an Aedifice or Building whereof the Earth as the lowest and most depressed part is looked on as the Foundation of the whole but the stability unmoveableness and firmness of it is that which the word expresseth and which is most properly intended 2. Of the Heavens that they are the Works of his hands alluding to the curious frame and garnishing of them with all their Host or Glorious Lights wherewith they are adorned The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 26.13 the beautifulness adorning or garnishing of the Heavens in the Curious Glorious forming and fashioning of them is that which in a way of Distinction the Psalmist aims to express in these words the Heavens are the works of thy hands that which thy Hands thy Power with infinite Wisdom hath framed so as to set off and give lustre and beauty to the whole Fabrick as a Master-Workman doth the upper and more noble parts of his building This is the first thing assigned to the Lord in this Testimony of his Glory The second is in the Change or Abolition of them Most suppose that the Heavens and the Earth at the last day shall only be changed altered or renewed as to their quality and beauty some that they shall be utterly destroyed consumed and abolished The discussing of that doubt belongs not directly to the Interpretation or Exposition of this place neither sense of the words conducing particularly to the Apostles purpose and design in reciting this Testimony It is enough to his Argument that the work which was of old in the Creation of the world and that which shall be in the mutation or abolition of it which is no less an effect of Infinite Power then the former is ascribed unto the Lord Christ. What ever the work be he compares them to a Garment no more to be used or at least not to be used in the same kind wherein it was before and the work it self to the folding up or rolling up of such a garment intimating the Greatness of him by whom this work shall be performed and the facility of the work unto him The whole Creation is as a Garment wherein he shews his Power cloathed unto men Whence in particular he is said to cloath himself with Light as with a Garment And in it is the hiding of his power hid it is as a man is hid with a garment not that he should not be seen at all but that he should not be seen perfectly and as he is it shews the man and he is known by it but also it hides him that he is not perfectly or fully seen So are the works of Creation unto God he so far makes them his garment or cloathing as in them to give out some instances of his Power and Wisdom but He is also hid in them in that by them no creatures can come to the full and perfect knowledge of him Now when this work shall cease and God shall uncloath or unvail all his glory to his Saints and they shall know him perfectly see him as he is so far as a created nature is capable of that comprehension then will he lay them aside and fold them up at least as to that use as easily as a man layes aside a garment that he will wear or use no more This lyes in the Metaphor On this Assertion he insinuates a Comparison between this glorious fabrick of Heaven and Earth and him that made them as to Durableness and Stability which is the thing he treats about complaining of his own misery or mortality For the Heavens and the Earth he declares that they are in themselves of a flux and perishing nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isti they shall perish The word immediately relates to the Heavens but by the figure Zeugma comprehends and takes in the Earth also the Earth and the Heavens shall perish This fading nature of the fabrick of Heaven and Earth with all things contained in them he sets forth First By their future End they shall perish Secondly Their tendency unto that end they wax old as a garment By their perishing the most understand their perishing to their present condition and use in that Alteration or change that shall be made of them Others their utter Abolition And to say the truth it were very hard to suppose that an Alteration only and that to the better a change into a more glorious condition should be thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word as the Greek also being alwayes used in the worst sense for a perishing by a total Destruction Their tendency unto this condition is their waxing old as a garment Two things may be denoted in this Expression 1. The gradual Decay of the Heavens and Earth waxing old worse and decaying in their worth and use 2. A near Approximation or drawing nigh to their End and Period In this sense the Apostle in this Epistle affirms that the Dispensation of the Covenant which established the Judaical Worship and Ceremonies did wax old and decay Chap. 8.13 Not that it had lost any thing of its first Vigour Power and Efficacy before its Abolition The strict Observation of all the Institutions of it by our Saviour himself manifests its Power and Obligation to have continued in its full force And this was typified by the continuance of Moses in his full strength
and enemies are the same Rom. 5. v. 8 10. Col. 1. v. 21. It is that which makes special direct and immediate opposition to the quickning sanctifying and saving of his his people Rom. 7. v. 21 23. Jam. 1. v. 14 15. 1 Pet. 2. v. 11. 3. Sathan is the sworn enemy of Christ the adversary that openly constantly avowedly opposeth him in his Throne Matth. 16.18 Ephes. 6. v. 12. 1 Pet. 5.8 And he exerts his enmity by temptations 1 Cor. 7. v. 5. 1 Thess. 3. v. 5. accusations Rev. 12. v. 10. persecutions Rev. 2. v. 10. All which are the works of an enemy 4. The World is also a professed enemy of the Kingdom of Christ Joh. 15. v. 18. in the Things of it the Men of it the Rule of it it sets it self against the work of the Lord Christ on his Throne The things of it as under the curse and subject to vanity are suited to alienate the hearts of men from Christ and so act an enmity against him Jam. 4. v. 4. 1 Joh. 2. v. 15 16 17. 1 Tim. 6. v. 9 10 11. Matth. 13. v. 22 The men of the world act the same part Matth. 10. v. 22. chap. 24. v. 9. By examples by temptations by reproaches by persecutions by allurements they make it their business to oppose the Kingdom of Christ. And to that end is the Rule of it for the most part directed or over-ruled 1 Cor. 15. v. 24 25. 5. Death is also an enemy so it is expresly called 1 Cor. 15.26 it designs execution of the first Curse against all believers and therein contributes aid and Assistance unto all other Adversaries giving up its self to the service of Satan and therefore said to be in his power Chap. 2.14 of this Epistle and borrows a sting of sin 1 Cor. 15.56 to make its self the more terrible and sharp 6. The Grave is an Adversary also It fights against the faith of the Subjects of Christ by reducing their Mortality into Corruption and holding fast the dead untill they are powerfully rescued from the jaws of it 7. Lastly Hell is that Enemy in a subordination whereunto all these others do act They all aim to bring men into Hell which is an Eternal Enemy where it prevails This attends the workings and successes of those other Adversaries to consume and destroy if it were possible the whole Inheritance of Christ Rev. 6.8 All these are Enemies to Christ in his Work and Kingdom with every thing that contributes aid or Assistance unto them every thing that they make use of in the pursuit of their Enmity against him Now all these Enemies as far as they oppose the spiritual internal carrying on of the work of Christ must be made the footstool of his feet The Expression is Metaphorical and is to be interpreted and applyed variously according to the Nature and Condition of the Enemies with whom he hath to do The Allusion in general is taken from what was done by Joshua his Type towards the Enemies of his people Josh. 10. v. 24. To shew the ruine of their power and his absolute prevalency against them he caused the people to set their feet upon their necks See 2 Sam. 22.39 Psal. 8.6 To have his Enemies then brought under his feet is to have an absolute compleat conquest over them And their being made his footstool their perpetual and unchangeable Duration in that condition under the weight of what ever burden he shall be pleased to lay upon them This being that which is to be done we may consider how it is accomplished now this whole work of conquest and prevalency over all his enemies is done 1. Meritoriously 2. Exemplarily 3. Efficiently 1. Meritoriously By his Death and blood-shedding he hath procured the sentence of Condemnation in the Cause depending between him and them to be pronounced against them so that they shall have no more Right to exert their Enmity against him or his He hath given them all their deaths wounds and leaves them to dye at his pleasure So hath he prevailed against the Law Gal. 3.13 Col. 2.14 Rom. 7.6 He hath removed that strength which it gave to sin 1 Cor. 15.55 56. So that it hath no right to disquiet or condemn any of his Subjects for the future And 2. Against sin Rom. 8.2 3. So that it should not reign in nor condemn his any more And 3. Satan also Heb. 2.14 15. as to all pretence of Liberty or Right unto any part of his cursed work And 4. So likewise the World Joh. 16.33 Gal. 1.4 And against 5. Death Heb. 2.14 15. 1 Cor. 15.55 56. with 6. The Grave and 7. Hell or the wrath to come 1 Thess. 1.10 They are all meritoriously conquered in his death and Resurrection And all this hath he done for his Church 2. Exemplarily All these Adversaries peculiarly exercised their Enmity against and tryed their strength and power upon his own person The Law brought its curse upon him Gal. 3.13 Sin its Guilt 2 Cor. 5.21 Rom. 8.2 3. Satan put forth all his power against him Col. 2.15 as also did the World in all sorts of things and persons in all kinds of Opposition and Persecutions Death also he tasted of Heb. 2.9 and lay in the Grave descending into the lower parts of the earth Ephes. 4.9 And he was not unassaulted by the pains of Hell when he bare our Iniquities Isa. 53.5 6 10. Now all of them did he absolutely conquer in his own person For he satisfied the Law removed the Curse and took it away Rom. 8.3 made an end of sin Dan. 9.24 destroyed the Devil Heb. 2.14 and triumphed over him Col. 2.15 subdued the world John 16. â—3 conquered death Acts 2.24 and the Grave v. 27. and Hell also And in his own person hath he set an Example of what shall be done in and for the whole Church 3. It is done Efficiently in by and for his whole Church and this in three instances 1. Initially in their Vnion with himself When and as he unites any of them unto himself he begins the conquest of all Enemies in them and for them giving them a Right to the compleat total and final Victory over them all 2. Gradualy he carries them on in their several seasons towards perfections treading down their Enemies by degrees under them And 3. Perfectly at the last day when having freed them from the Law and sin trodden down Satan prevailed against the World recovered them from death rescued them from the Grave and delivered them from Hell he shall be himself perfectly victorious in them and they made compleatly sharers in his Victory wherein the making of all his Enemies his Footstool consisteth Secondly The Kingdom of Christ respects his Administration of it visibly in this world in the Profession and Obedience of his Subjects unto him and this also with the Opposition made unto it is respected in this Expression God the Father in the Exaltation of Jesus Christ hath given unto him
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
tell us that they delivered unto us what they received from the Lord and command us not to be wise above what is written But I know not how it is come to pass that these men think that the Lord Christ is not a compleat Head in this matter that he hath not instituted all Rules and Laws that are needful and convenient for the right discharge of the Worship of God and Obedience of the Church therein at least that somewhat may be added unto what he hath appointed that may be much to the advantage of the Church And this they take to be their work by vertue of I know not what unsealed warrant unwritten commission But to adde any thing in the Worship of God unto the Laws of the Church is to exercise Authority over it dominion over its faith and to pretend that this world to come this blessed Gospel Church-state is put in subjection unto them although it be not so to Angels A vain and proud pretence as at the last day it will appear But you will say Christ gives his Laws only unto his whole Church and not to individual believers who receive them from the Church and so he is not an immediate Head unto every one in particular I answer That the Lord Christ commits his Laws unto the Churches ministery to teach them unto believers but his own Authority immediately affects the soul and conscience of every believer He that subjects himself aright unto them doth it not upon the authority of the Church by whom they are taught and declared but upon the authority of Christ by whom they are given and enacted 3. It appears from hence that as he is our only Head so he is our immediate Head We have our immediate dependance upon him and our immediate access unto him He hath indeed appointed means for the communicating of his grace unto us and for the exercising of his Rule and Authority over us Such are all his Ordinances with the Offices and Officers that he hath appointed in his Church the first whereof he requires us to be constant in the use of the latter he requires our obedience and submission unto But these belong only unto the way of our dependance and hinder not but that our dependance is immediate on himself he being the immediate Object of our Faith and Love The soul of a believer rests not in any of these things but only makes use of them to confirm his faith in subjection unto Christ. For all these things are ours it is appointed for our use and we are Christs as he is Gods 1 Cor. 3.21 22 23. And so have we our immediate access unto him and not as some foolishly imagine by Saints and Angels and by him to God even to the Throne of Grace 4. This priviledge is greatly augmented in that the Church being made subject unto Christ alone and cast into a dependance upon him he will assuredly take care of all its concernments seeing unto him only doth it betake it self The Church made it of old part of her plea that she was as one fatherless Hos. 14.3 that is every way helpless that had none to relieve or succour her And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people because there was no man that appeared for their help no Intercessor to interpose for them Isa. 59.16 Now God having placed the Church in this condition as to be oft-times altogether Orphans in this world to have none to give them the least countenance or assistance and the Church it self chusing this condition to renounce all hopes and expectations from any else beside betaking it self unto the Power Grace and Faithfulness of the Lord Christ alone it cannot as it were but be a great Obligation upon him to take care of it and to provide for it at all times They are members of his Body and he alone is their Head they are Subjects of his Kingdom and he alone is their King they are Children and Servants in his Family and he alone is their Father Lord and Master and can he forget them can he disregard them Had they been committed to the care of men it may be some of them would have fought and contended for them though their faithfulness is always to be suspected and their strength is a thing of nought Had they been put into subjection unto Angels they would have watched for their good though their Wisdom and Ability be both finite and limited so that they could never have secured their safety and shall not the Lord Jesus Christ now they are made his special care as his Power and Faithfulness is infinitely above those of any meeâ— creature excel them also in care and watchfulness for our good And all these things do sufficiently set out the Greatness of that priviledge of the Church which we insist upon And there are two things that make this Libâ—rty and Exaltation of the Church necessary and reasonable 1. That God having exalted our nature in the Person of his Son into a condition of Honour and Glory so as to be worshipped and adored by all the Angels of Heaven it was not meet nor convenient that it should in our persons when united unto Christ as our Head be made subject unto them God would not allow that whereas there is the strictest union between the Head and the Members there should be such an interposition between them as that the Angels should depend on their Head and the Members should depend on Angels which indeed would utterly destroy the Union and immediate entercourse that is and ought to be between them 2. God is pleased by Jesus Christ to take us into an holy communion with himself without any other medium or means of communication but only that of our nature personally and inseparably united unto his own Nature in his Son And this also our subjection unto Angels is inconsistent withall This order of dependance the Apostle declares 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods As there is no interposition between God and Christ no more is there between Christ and us and in and by him alone do we relate unto God himself And this should teach us 1. The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and Angels that we might serve him and live unto him He hath taken us to be his peculiar ones his lot and portion from whom he expects all his Reverence of Glory out of this world And he hath left us no pretence no excuse for the neglect of any duties of obedience that he requireth of us We cannot plead that we had other work to do other Lords and Masters to serve he hath set us free from them all that we might be his If a King take a servant into his family and thereby free and discharge him from being liable unto any
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâ—fulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâ—sh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
he could not dye which it was necessary that he should do I desire to know why if the death which he was to undergo was not that death which they were obnoxious unto for whom he dyed how could it be any way more beneficial unto them than any thing else which he might have done for them although he had not dyed There is no ground then to pretend such an Amphibologie in the words as that which some contend for Now as we observed before the Death of Christ is here placed in the midst as the End of one thing and the Means or cause of another the End of his own Incarnation and the means of the Childrens Deliverance from the first we may see VII That the first and principal End of the Lord Christs assuming Humane Nature was not to reign in it but to suffer and dye in it He was indeed from of old designed unto a Kingdom but he was to suffer and so to enter into his glory Luke 24.26 And he so speaks of his coming into the world to suffer to dye to bear witness unto the truth as if that had been the only work that he was incarnate for Glory was to follow a Kingdom to ensue but suffering and dying was the principal work he came about Glory he had with his Father before the world was John 17.5 and therein a joynt Rule with him over all the works of his hands He need not have been made partaker of flesh and blood to have been a King for he was the King immortal invisible the King of Kings and Lord of Lords the only Potentate from everlasting But he could not have dyed if he had not been made partaker of our Nature And therefore when the People would have taken him by force and have made him a King he hid himself from them John 6.15 But he hid not himself when they came to take him by force and put him to death but affirmed that for that hour or business he came into the world John 18.4 5 11. And this farther sets forth his Love and Condescension He saw the work that was proposed unto him how he was to be exposed unto Miseries Afflictions and Persecutions and at length to make his soul an offering for sin yet because it was all for the Salvation of the children he was contented with it and delighted in it And how then ought we to be contented with the Difficulties Sorrows Afflictions and Persecutions which for his sake we are or may be exposed unto When he on purpose took our nature that for our sakes he might be exposed and subject unto much more than we are called unto There yet remains in these Verses the Effects of the Death of Christ that he might destroy sin and deliver wherein we must consider 1. Who it is that had the Power of Death 2. Wherein that Power of his did consist 3. How he was destroyed 4. How by the Death of Christ 5. What was the Delivery that was obtained for the children thereby 1. He that had the Power of Death is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil the great Enemy of our salvation the great Calumniator make-bate and false Accuser the firebrand of the creation The Head and Captain of the Apostasie from God and of all desertion of the Law of the creation The old Serpent Prince of the Apostate Angels with all his Associates who first falsly accused God unto man and continues to accuse men falsly unto God of whom before 2. His Power in and over Death is variously apprehended What the Jews conceive hereof we have before declared and much of the Truth is mixed with their fables And the Apostle deals with them upon their Acknowledgement in general that he had the Power of death Properly in what sense or in what respect he is said so to have it Learned Expositors are not agreed All consent 1. That the Devil hath no absolute or Soveraign supream power over death Nor 2. Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority about it de jure in his own Right or on Grant so as to act lawfully and rightly about it according unto his own Will Nor 3. Any judging or determining power as to the Guilt of death committed unto him which is peculiar to God the supream Rector and Judge of all Gen. 2.17 Deut. 32.39 Rev. 1.18 But wherein this Power of Satan doth positively consist they are not agreed Some place it in his Temptations unto Sin which bind unto death some in his Execution of the Sentence of death he hath the Power of an Executioner There cannot well be any doubt but that the whole Interest of Satan in reference unto Death is intended in this Expression This Death is that which was threatned in the beginning Gen. 2.17 Death poenally to be inflicted in the way of a Curse Deut. 27.26 Gal. 3.20 that is death consisting in the Dissolution of soul and body with every thing tending poenally thereunto with the everlasting Destruction of body and soul. And there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power of Satan in reference unto this death doth consist As 1. He was the means of bringing it into the world So is the Opinion of the Jews in this matter expressed in the Book of Wisdom written as is most probable by one of them not long before this Epistle They tell us Chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made not death it belonged not unto the Original Constitution of all things but Chap. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Envy of the Devil-death entred into the world And that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained by the Apostle Rom. 5.12 Only he layes the End of it on the morally deserving cause the sin of man as here it is laid on the efficiently procuring cause the Envy of the Devil And herein consisted no small part of the Power of Satan with respect unto death Being able to introduce sin he had power to bring in death also which in the righteous judgement of God and by the Sentence of the Law was inseparably annexed thereunto And by a parity of Reason so far as he yet continueth to have Power over sin deserving death he hath Power over death it self 2. Sin and Death being thus entered into the world and all mankind being guilty of the one and obnoxious unto the other Satan became thereby to be their Princess as being the Prince or Author of that state and condition whereinto they are brought Hence he is called the Prince of this world John 12.32 and the God of it 2 Cor. 4.4 Inasmuch as all the world is under the Guilt of that sin and death which he brought them into 3. God having passed the sentence of death against sin it was in the Power of Satan to terrifie and affright the consciences of men with the Expectation and dread of it so bringing them into Bondage And many God gives up
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
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
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.
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
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
change of place And thence Aben Ezra interprets that expression Chap. 20. v. 22. Ye have seen that I have talked with you from Heaven God was still in Heaven when his Glory was on the Mount Yet those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do rather refer to his descent before described then denote the place where he spake For in giving the Law God spake on Earth Heb 12.25 That God in this glorious manifestation of his presence on Mount Sinai made use of the ministry of Angels both the nature of the thing declares and the Scripture testifies Psalm 68.17 The voices fire trembling of the Mountain smoke and noise of the Trumpet were all effected by them And so also was the forming of the words of the Law conveyed unto the ears of Moses and the People Hence the Law is not only said to be received by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. v. 53. by the disposition or orderly ministries of the Angels and to be disposed by them into the hand of Moses Gal. 3. v. 19. but is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. v. 2. the word spoken or pronounced by Angels that is outwardly and audibly As to him that presided and ruled the whole action some Christians think it was a created Angel representing God and speaking in his name But if this be so we have no certainty of any thing that is affirmed in the Scripture that it may be referred directly and immediately unto God but we may when we please substitute a delegated Angel in his room For in no place not in that concerning the Creation of the world is God himself more expresly spoken of Besides the Psalmist in the place mentioned affirms that when those Chariots of God were on Mount Sinai Jehovah himself was in the middest of them And this Presence of God the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they now understand a Majestaticall and Sanctifying Presence indeed it intends him who is the Brightness of the Fathers glory and the express image of his Person who was delegated unto this work as the great Angel of the Covenant giving the Law in the strength of the Lord in the Majesty of the name of the Lord his God Exod. 23. v. 20 21 22. Behold I send an Angel before thee to keep thee in the way and § 16 to bring thee into the place that I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him But if thou shalt indeed obey his voice and do all that I speak then will I be an enemy unto thine enemies and an adversary unto thine adversâ—ries The Angel here promised is he that went in the midst of the People in the Wilderness whose Glory appeared and was manifested among them And moreover another Angel is promised unto them v. 23. For mine Angel shall go before thee and bring thee into the Amorites and I will cut them off It is a ministring Angel to execute the Judgements and vengeance of God upon the enemies of his people And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2 3. compared with v. 13 14 15 16. of the same Chapter v. 2. I will send an Angel before thee and I will drive out the Canaanite and the Amorite which is the Promise and the Angel of Chap. 23. v. 23. But saith he v. 3. I will not go up in the middest of thee which he had promised to do in and by the Angel of v. 20 21. in whom his name was This the people esteemed evil tidings and mourned because of it v. 4. Now God had not promised to go in the middest of them any otherwise than by the Angel mentioned which both Moses and the People were abundantly satisfied withall But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence in the Angel of v. 20. For which Moses reneweth his request v. 13. whereunto God replies My presence shall go with thee v. 14. concerning which Presence or Face of God or which Angel of his Presence we must a little more particularly enquire § 17 First It is said to the People concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beware of him or rather take heed to thy self before him before his Face in his Presence v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal is sibi cavit cave tibi And this is the caution that is usually given the People requiring that Reverence and awe which is due unto the Holiness of the Presence of God 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obey his voice This is the great Precept which is solemnly given and so often reiterated in the Law with reference unto God himself 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke him not or rebell not against him This is the usual word whereby God expresseth the Transgression of his Covenant a rebellion that can be committed against God alone 4. Of these Precepts a twofold Reason is given whereof the first is taken from the Soveraign Authority of this Angel for he will not pardon your transgressions that is as Joshua afterwards tells the same people he is an holy God he is a jealous God he will not forgive your transgressions nor your sâ—ns Joshua Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant And who can forgive sins but God To suppose here a created Angel is to open a door unto Idolatry for he in whose power it is absolutely to pardon and punish sin may certainly be worshipped with Religious Adoration The second Reason is taken from his Name for my Name is in him A more excellent Name than any of the Angels do enjoy Heb. 1. v. 4. He is God Jehovah that is his Name and his nature answereth thereunto Hence v. 22. it is added if indeed thou obey his vâ—ice and do all that I speak His voice is the voice of God in his speaking doth God speak and upon the Peoples obedience thereunto depends the accomplishment of the Promise Moreover Chap. 33. v. 14 15. God sayes concerning this Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my presence my Face shall go with thee which Presence Moses calls his Glory v. 18. his essential Glory which was manifested unto him Chap. 34. v. 6. though but obscurely in comparison of what it was unto them who in his humane nature wherein dwelt the fulness of the Godhead bodily Col. 2. v. 9. behâ—ld his Glory the Glory as of the only begotten of the Father John 1. v. 14. For this Face of God is he whom who so seeth he seeth the Father John 14. v. 19. because he is the Brightness of his Glory and the express image of his Person Heb. 1. v. 3. who accompanied the people in the Wilderness 1 Cor. 10. v. 4. and
insisted on in the words of Moses Nechmanides Gerundensis on Exod. 23. which hath been taken notice of by many shall at present suffice His words are lâ—te Angelus si rem ipsam dicamus est Angelus Redemptor de quo Scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Gen. 31.13 Ego Deus Bethel Ille de quâ— dictum est Exod. 3.4 vocabat Mosen Deus de ruho Vocatur autem Angelus quia mundum gubernat Scriptum est enim Deut. 6.21 eduxit vos Jehovah ex Aegypto alibi Numb 20.6 misit Angelum suum eduxit vos ex Aegypto Praeterea scriptum est Isa. 63.9 Angelus facici ejus salvos fecit ipsos Nimirum ille Angelus qui est Dei facies de quo dictum est Exod. 33.14 Facies mea praeibit efficiam ut quiescas Denique ille Angelus est de quo vates Mal. 3.1 subito veniet ad templum suum dominus quem vos quaeritis Angelus foederis quem cupitis And again to the same purpose Animadverâ—e attente quid ista sibi velint Facies mea praeibit Moses enim Israelitae semper optaverunt Angelum primum caeterum quis ille esset vere intelligere non potuerunt Neque enim ab aliis percipiebant neque prophetica notione satis assequebantur Atqui Facies Dei ipsum Deum significat quod apud omnes interpretes est in confesso Verum ne per somnium quidem ista intelligere quisquam possit nisi sit in mysteriis legis eruditus And again Facies mea praecedet h. e. Angelus foederis quem vos cupitis in quo videbitur facies mea de quo dictum est tempore accepto exaudiam te nomen meum in eo est Faciamque ut quiescas sive efficiam ut ipse tibi sit lenis benignus neque te ducat per rigidum sed placide clementer This Angel if we speak exactly is the Angel the Redeemer concerning whom it is written my Name is in him Exod. 22.21 that Angel who said unto Jacob I am the God of Bethel Gen. 31.13 He of whom it is said and God called unto Moses out of the Bush Exod. 3.4 And he is called an Angel because he governeth the world For it is written Deut. 6.21 The Lord our God brought us out of Aegypt and elsewhere Numb 20.6 He sent his Angel and brought us out of Aegypt Moreover it is written Isa. 63.9 And the Angel of his Face Presence saved them Namely that Angel who is the Face of God of whom it is said Exod. 33.14 My Face shall go before thee and I will cause thee to rest Lastly it is that Angel of whom the Prophet speaks Mal 3.1 And the Lord whom ye seek shâ—ll suddenly come unto his Temple the Angel of the Covenant whom ye delight in His following words are to the same purpose Mark diligently what is the meaning of 〈◊〉 words My Face shall go before thee For Moses and the Israelites alwayes dâ—sired the chiefest Angel but who that was they could not truly understand For neither could they learn it of my others nor obtain it by Prophecie But the Face of God signifieth God himseâ—f as aâ—l Interpreters acknowledge But no man can have the least knowledge hereof unless he be 〈◊〉 in the Mâ—steries of the Law He adds moreover My Face shall go before thâ—e thâ—t is the Angel of the Covenant whom ye desire in whom my Face shall be seen of whâ—m it is said in an acceptable time have I heard thee my Name is in him I will cause theâ— to reâ—i or cause that he shall be gentle or kind unto thee nor shall lead thee with rigor but quietly and mercifully § 22 This Ra. Moses â—â—r Nachman wrote about the year of the Lord 1220. in Spain and dyed at Jâ—rusalâ—m An. 1260. and is one of the chiefest Masters of the Jews And there are many things occurring in his Writings beyond the common rate of their present Apprehensions As in the Places cited he doth plainly evert one of the principal foundations of their present Infidelity For he not only grants but contends and proves that the Angel spoken of was God and being sent of God as his Angel he must be a distinct Person in the Deity as we have proved The Reason indeed he fixeth on why he is called an Angel namely because he governeth the world although the thing its self be true is not so proper For he is so called because of his eternal designation and actual delegation by the Father unto the work of saving the Church in all conditions from first to last And as he acknowledgeth that his being called the Face of God proves him to be God so it doth no less evidently evince his Personal distinction from him whose Face he is that is the Brightness of his Glory and the express image of his Person And what he adds of the Mercy and Benignity which by the appointment of God he exerciseth towards his People is signally suitable unto the tenderness and mercy which the great Captain of our Salvation exerciseth by Gods appointment towards all those whom he leads and conducts unto Glory § 23 It is also not unworthy consideration what some of them write in Tanchuma an antient Comment on the five Books of Moses speaking of the Angel that went before them from Exod. 23. v. 20. God say they said unto Moses behold I send my Angel before thy face But Moses answered I will not have an Angel but I will have thy self But when Joshua the Son of Nun first saw the Angel he said art thou for us or for our adversaries then the Angel answered I am the Captain of the Lords Host and now I coâ—e as if he had said I am come a second time that I may lead the Israelites into their Possession I came when Moses thy Master was the Ruler but when he saw me he would nâ—t have me to go with him but refused me As soon as Joshua heard this he fell on his face and worshipped saying what speaketh my Lord unto his servant Answerable hereunto in the Talmud Tractat. Saned cap. 4 Echad dine Mâ—monoâ—h they have a gloss on those words Exod. 23. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not pardon your transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cannot spare or pardon your transgressions what then doth he do or could he do wherefore he said unto him to God we believe that he cannot pardon our Transgressions and therefore we refuse him and will not accept of him no not for a leader to go in and out before us They greatly mistake in supposing that the Angel whom alone Moses refused was he that afterwards appeared unto Joshuah for he was the same with him in whom was the name of God and who was promised unto them under the name of the Face or Presence of God But herein they were right enough that
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
only infallible Interpreter of the meaning of such Prophetical Predictions what ever precedes that is but conjecture Wherefore § 34 Secondly Some interpret all these Promises and Prophesies Spiritually without the least respect unto those outward terrene things which are made use of in figurative Expressions only to shaddow out those spiritual heavenly and eternal things which are intended in them And indeed this way of Interpretation which Calvin follows in all his Commentaries is attended with great probability of Truth For the main Ends and work for which the Messiah was promised being as we have proved Spiritual and eternall and whereas it is evident that many promises of things relating unto him and the condition of them that believe in him are Allegorically expressed it being the constant way of the Old Testament to shaddow out spiritual and heavenly things by things earthly and carnall this way of interpreting the Promises seems to have great countenance given unto it both from the nature of the things themselves and the constant tenour of the Prophetical Style According unto this Rule of Interpretation all that is foretold in the Psalms and Prophets of the Deliverance Rest Peace Glory Rule and Dominion of the Church of the subjection and subserviency of Nations Kingdoms Rulers Kings and Queens thereunto intends only either the Kingdom of Grace consisting in Faith Love Holiness Righteousness and Peace in the Holy Ghost with that spirituall Beauty and Glory which is in the Worship of the Gospel or the Kingdom of Heaven its self where lyes our Happiness and Reward And indeed this Interpretation of the Promises as in respect of many of them it is evidently certain true and proper they being so expounded in the Gospel it self so in respect of them all it is safe and satisfactory to the souls of Believers For they who are really made partakers of the spiritual good things of the Messiah and are subjects of his spiritual Kingdom do find and acknowledge that Liberty Rest Peace and Glory those durable Riches therein as they are abundantly content withall what ever their outward condition in this World may be And unto this Exposition as to the main and prime intendment of the Promises the whole Doctrine of the Gospell gives countenance § 35 Thirdly Some acknowledging the Kingdom of the Messiah to be Heavenly and Spiritual and the Promises generally to intend spiritual and heavenly Glory and Riches that is Grace and Peace in Christ Jesus do yet suppose moreover that there is in many of them an intimation given of a blessed quiet peaceable flourishing estate of the Church through the power of the Messiah to be in this world But this they do with these limitations 1. That these Promises were not made unto the Jews as they were the seed of Abraham according unto the flesh primarily and absolutely but unto the Church that is the children of Abraham according unto the Promise Heirs of his Faith and Blessing That is they are made unto all them who receive and believe in the promised Messiah Jews and Gentiles with whom as we have proved the Priviledge of the Church and interest in the Promises was to remain 2. That the Accomplishment of these Promises is reserved unto an appointed time when God shall have accomplished his work of severity on the Apostate Jews and of Tryal and Patience towards the called Gentiles 3. That upon the coming of that season the Lord will by one means or other take off the Veyl from the eyes of the Remnant of the Jews and turn them from ungodliness unto the Grace of the Messiah after which the Jews and Gentiles being made one Fold under the great Shepheard of our souls shall enjoy Rest and Peace in this world This they think to be intimated in many of the Promises of the Old Testament which are brought over unto the use of the Church as yet unaccomplished in the Book of the Revelation And herein lyes all the Glory which the Jews can or may expect and that only on such terms as yet they will not admit of But these things must all of them be spoken unto at large when we come to answer the Objections which they take from them unto our Faith in Jesus Christ. That which above all things manifests the Folly and Irreligion of the imagination § 36 of the Jews about the Person and Work of the Messiah is the Event The true Messiah is long since come hath accomplished the work assigned unto him made known the nature of the first and consequent Promises with the Salvation that he was to effect no way answering the expectation of the Jews but only in his Genealogie according unto the flesh And this is that which is the second Supposition on which all the Discourses and Reasonings of the Apostle in his Epistle to the Hebrews is founded and which being absolutely destructive of the Judaical Infidelity shall be fully confirmed in our ensuing Dissertations Exercitatio XII Second Principle supposed by the Apostle Paul in his Discourses with the Hebrews The Promised Messiah was then come and had done his Work The first Promise recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promise with the limitation of time for his coming necessary First determination hereof made by Jacob Gen. 49. The Promise confined to Judah afterwards to David no more restrained Jews self-contradicting exceptions to the words of Jacob's Prophesie Interpretation of Jarchi Of Aben Ezra examined Who meant by Judah The Tribe Not his Person proved Scepter and Scribe how continued in Judah The same Polity under various Forms of Government How long they continued Did not depart on the Conquest of Pompey Nor Reign of Herod Continuance of the Sanhedrim The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Place and Court of Judges Jews Etymologie of the Word Institution of that Court Numb 11.16 The order of the Court. Place of their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 19.13 Qualifications of the Persons Who excluded Their Power Punishments inflicted by them The lesser Courts Mistake of Hilary Shilo who and what the word signifies Judaical Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuted Argument from the words Rule granted unto Judah Proved by the Context Consent of Targums Judaical Evasions removed Rise and signification of the word Shilo Messiah intended thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened and vindicated Consent of Targums Talmuds and most Learned Rabbins Scepter long since departed Story of Benjamin Tudelensis examined Messiah long since come § 1 THE second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them and which he layes as the foundation of all his Arguments is that the Messiah whom we have proved to have been promised from the foundation of the world was actually come and had finished the work appointed for him then when he wrote that Epistle This the Jews pertinaciously deny unto this very day and this denyall is the center
〈◊〉 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
trial above sixteen hundred years in the world challenging the wit and malice of its adversaries to discover any one thing or circumstance of any thing that is untrue false evil uncomely not useful or inconvenient in it or to find out any thing that is morally good virtuous useful praise-worthy in hâ—bit or exercise in any instances of opâ—rations in any degree of intention of mind any duty that man owes to God others or himself that is not taught injoyned incouraged and commanded by it or to discover any motives incouragements or reasons unto and for the pursuit of that which is good and the avoidance of evil that are true real solid and rational which it affordeth not unto them that embrace it This absolute perfection of the Doctrine of this Prophet joyned with those Characters of Divine Authority which are enstâ—mped on it doth sufficiently evidence that it contains the great promised full final Revelation of the Will of God which was to be given forth by the Messiah Add hereunto that since the delivery of this Doctrine the whole race of mankind hath not been able to invent or find out any thing that without the most palpable folly and madness might be added unto it much less stand in competition with it and it will it self sufficiently demonstrate its Author Secondly We have declared in the entrance of this discourse that the Messiah was § 38 the means promised for the delivery of mankind from that woful estate of sin and misery whereunto they had cast themselves This was declared unto all in general this they believed whom God graciously enabled thereunto But how this deliverance should be wrought in particular by the Messiah how the works of the Devil should be destroyed how God and Man should be reconciled how sinners might recover a title unto their lost happiness and be brought to an enjoyment of it this was unknown not only unto all the Sons of Men but also to all the Angels in Heaven themselves who then shall unfold this mysterie which was hid in the counsel of God from the foundation of the world It was utterly beyond the reason and wisdom of man to give any tolerable conjecture how these things should be effected and brought about But all this is fully declared by this Prophet himself In his Doctrine in what he taught doth this great and hidden mysterie of the Reconciliation and Salvation of mankind open it self gloriously to the minds and understandings of them that believe whose eyes the God of this world hath not blinded and them alone for although this promise of the Messiah was all that God gave out unto Adam and by him unto his posterity to keep their hopes alive in their miserable condition in the Earth yet such was its obscurity that meeting with the minds of men full of darkness and hearts set upon the pursuit of their lusts it was as to the substance of it utterly lost to the greatest part of mankind Afterwards the thing it self was again retrived unto the faith and knowledge of some by new Revelations and Promises only the manner of its accomplishment was still lost hid in the depths of the bosom of the Almighty But as we said by the preaching of Jesus both the thing its self and the manner of it are together brought to light made known and established beyond all the power of Satan to prevail against it This was the work of the promised Prophet this was done by Jesus of Nazareth who is therefore both Lord and Christ. § 39 Thirdly We have also declared how God in his Wisdom and Soveraignty restrained the Promise unto Abraham and his posterity shadowing out among them the accomplishment of it in Mosaical Rites and Institutions And these also received manifold Explications by the succeeding Prophets From the whole a Systeme of Worship and Doctrine did arise which turned wholly on this hinge of the promised Messiah relating in all things to the salvation to be wrought by him But yet the will and mind of God was in this whole dispensation so folded and wrapt up in Types so vailed and shadowed by carnal Ordinances so obscure and hid in Allegorical Expressions that the bringing of them forth unto light the removal of the clouds and shades that were cast upon them with a declaration of the Nature Reason and Use of all those Institutions was a work no less glorious then the very first Revelation of the promise it self This was that which was reserved for the great Prophet the Messiah for that God would prescribe Ordinances and Institutions unto his Church whose full Nature Use and End should be everlastingly unknown unto them is unreasonable to imagine Now this is done in the Doctrine of our Lord Jesus Christ. The spiritual End Use and Nature of all these Sacrifices and Typical Institutions which unto them who were conversant only with their outside Servile performances were an insupportable yoke of bondage as the Jews find them unto this day being never able to satisfie themselves in their most scrupulous attendance unto them are all made evident and plain and all that was taught by them accomplished This was the work of the Prophet like unto Moses He fulfilled the End and unvailed the mind of God in all these Institutions And he hath done it so fully that whoever looks upon them through his declaration of them cannot but be amazed at the blindness and stupidity of the Jews who rejecting the Revelation of the Counsel of God by him adhere pertinaciously unto that whereof they understand aright no one title or syllable for there is not the meanest Christian who is instructed in the Doctrine of the Gospel but can give a better account of the Nature Use and End of Mosaical Institutions then all the profound Rabbins in the world either can or ever could do He that is least in the Kingdom of God being greater in this light and knowledge then John Baptist himself who yet was not behind any of the Prophets that went before him This I say is that which the promised Prophet was to do and moreover to add the Institutions of his own immediate Revelations even as Moses had given them the Law of Ordinances of old And in this superinstitution of new Ordinances of Worship thereby superceding those instituted by Moses was he like unto him as was foretold § 40 Lastly The Event confirms the Application of this Character unto the Lord Jesus Whoever should not receive the word of this Prophet God threatens to require it of him that is as themselves confess to exterminate them from among the number of his people or to reject them from being so Now this was done by the body of the Jewish Nation they received him not they obeyed not his voice and what was the end of this their disobedience they who for their despising persecuting killing the former Prophets were only corrected chastened afflicted and again quickly recovered out of the worst and greatest of
doth strongly confirm the truth of our faith that he only was so indeed § 56 Unto these Characters given of the Messiah we may also subjoyn sundry invincible Arguments proving our Lord Jesus Christ to be he that was promised I shall add only some few of them and that very briefly because they have been by others in an especial manner at large insisted on First Then he testified of himself that he was the Messiah and that those who believed not that he was so should perish in their sins Now because according unto a general Rule he granted that although the Testimony which he gave concerning himself being the Testimony of the Son of God was true yet that it might be justly liable to exception amongst them for the confirmation of his Assertion he appeals to the works that he wrought issuing the difference and question about his Testimony in this that if his works were not such as never any other man wrought or ever could work but the Messiah only that they should be at liberty as to their believing in him The works saith he that my Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me Joh. 5.36 that is to be the Messiah His own Record he asserts to be true appeals also to the Testimony of John but shews it withall inferiour to those other witnesses which he had namely the Scripture and his own works And so also chap. 10.37 If I do not the works of my Father believe me not § 57 Many things might be insisted on for the confirmation of this Argument I shall only point at the Heads of them nor is there more necessary unto our present purpose First All true real Miracles are effects of divine Power Many things prodigious marvelous or monstrous besides the common and ordinary productions of nature may be asserted and brought forth by an extraordinary concurrence of Causes not usually falling in such a juncture and coincidence many may be wrought by the great hidden and to us unknown power of wicked spirits many things may have an appearance of prodigie and wonder by the force of some deceit pretence or delusion that attend the manner of their declaration But real Miracles are effects so above besides or contrary to the nature and efficacy of any or all natural Causes that by no application or disposition of them though never so uncouth or unusual they can be produced and therefore must of necessity be the effects of an Almighty Creating Power causing somewhat to exist in matter or manner out of nothing or out of that which is more adverse unto the being or manner of existence given unto it then nothing its self Such are the works of raising the dead opening the eyes of men born blind c. And this Position the Jews will not deny seeing they make it the foundation of their adherence unto the Law of Moses § 58 Secondly When God puts forth his Miracle-working Power in the confirmation of any word or Doctrine he avows it to be of and from himself to be absolutely and infallibly true setting the fullest and openest seal unto it which men who cannot discern his Essence or Being are capable of receiving or discerning And therefore when any Doctrine which in its self is such as becometh the Holiness and Righteousness of God is confirmed by the emanation of his divine Power in the working of Miracles there can no greater Assurance even by God himself be given of the Truth of it Thirdly The Lord Jesus in the daies of his flesh wrought many great real Miracles in the confirmation of the Testimony that he gave concerning himself that § 59 he was the Christ the Son of God So Joh. 5.20 chap. 7.31 chap. 10.25 chap. 12.37 Greater confirmation it could not have Now that the Lord Jesus wrought the Miracles recorded by the Evangelists with others innumerable that are not recorded Joh. 20.30 chap. 21.25 We have in general all the Testimony Evidence and certainty that any man can possibly have of things which he saw not done with his own eyes and to suppose that a man can have no assurance of any thing but what he sees or feels himself as it overthrows all the foundations of knowledge in the world and of all humane society yea of every thing that as men we either do or know so being once granted it will necessarily follow that we know not the things that we see any longer then whilst we see them no nor perhaps then neither seeing the evidence we have of knowing any thing by our senses proceeds from principles and presumptions which we never saw nor can ever so do And as for the Jews we have all the advantage for the confirmation of what we affirm that either we are capable of or need to desire First We plead our own Records that are written by the Evangelists And herein we have but one request to make unto the Jews namely that they would lay no Exceptions § 60 against them which they know to be of equal force against the writings of Moses and all the Prophets If they declare themselves to be such Bedlams as to set their own houses on fire for no other end but to endanger their neighbours if they will destroy the principles of their own Faith and Religion to cast the broken pieces of them at the heads of Christians if they cry pereant amici dummodo pereant inimici they are not fit to be any longer contended withall I desire then to know what one Exception the Jews can lay against this Record which mutatis mutandis may not be laid against the Mosaical Writings And if they have alwaies concluded all such Exceptions to be invalid as to an opposition unto those grounds and evidences on which they believe those Writings why will they not give us leave to affirm the same of them in reference unto those which we receive and believe on no less certain Testimonies and Evidencies Unless then they can except any thing to the credit of our Writers or disprove that which is written by them from Records of equal weight with them which they can never do nor do attempt it they have nothing reasonable to plead in this Cause To tell us that they do not believe what is written by them neither did their forefathers is as to themselves no more then we know and as to their forefathers nothing but what those very Writers testifie concerning them and to look for their consent unto that in any Record which that Record witnesseth that they dissented from is to overthrow the Record it self and all that is contained in it The Jews then have nothing to oppose unto this Testimony but only their own unbelief which for all the Reasons that have been insisted on cannot be admitted as any just Exception story or circumstance they have none to oppose unto it Secondly We plead the Notoriety of the Miracles
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
considered The summ is that the end of their Church and State being foretold to be a perpetual desolation Dan. 9.27 the last dayes being now come upon them they might understand what they were shortly to expect and look for The end of the Jews being a People a Church and Kingdom was to bring forth the Messiah whose coming and work must of necessity put an end to their old station and condition Now because herein is enwrapped the most infallible demonstration that the Messiah is long since come the Apostle mentioning the last dayes to intimate that upon necessity he must be come in them I shall further open his design in this matter but with briefness having been large on this head in our Prolegomena and for their sakes who by any difficulties may be deterred from the consideration of them God having from the foundation of the world promised to bring forth the seed of the woman to work out the Redemption of his Elect in the Conquest of Satan did in the separation of Abraham from the rest of the world begin to make provision of a peculiar stock from whence it should spring That this was the cause and end of his Call and Separation is evident from hence that immediately thereupon God assures him that in his seed all the Kindreds of the earth should be blessed Gen. 12.1 2 3. Chap. 22.18 which is all one as if he had expresly said unto him for this cause have I chosen and called thee that in thee I might lay a foundation of bringing forth the promised seed by whom the curse is to be taken away and the blessing of everlasting life procured as Gal. 3.13 14. For this cause was his Posterity continued in a state of separation from the rest of the world that he might seek an holy seed unto himself Numb 23.9 Mal. 2.15 For this cause did he raise them into a Civil Regal and Church-State that he might in them type out and prefigure the Offices and Benefits of the promised Messiah who was to gather to himself the Nations that were to be blessed in the seed of Abraham Gen. 49.10 Psal. 45. Hos. 3.5 Ezek. 34.23 And all their Sacrifices did but shadow out that great expiation of sin which he was to make in his own Person as hath been already proved Things being thus disposed God promised unto them that their Civil Political State their condition as a peculiar Nation and People should be continued until the coming of the Messiah Gen. 49.10 Ezek. 21.27 And this was made good unto them notwithstanding the great oppositions of those mighty Empires in the midst of whose devouring jaws they were placed with some such short intercisions of the actual administration of Rule amongst them as being foretold impeached not the Promise They lost not their Civil State untill he came unto whom was the gathering of the Nations After that though many of the individuals obtained mercy yet their being a Nation or People was of no peculiar use as to any special end of God Therefore was it immediately destroyed and irrecoverably exterminated From that day God in a wonderful manner blasted and cursed all their endeavours either for the preservation of what they then had or for its recovery and restauration when lost No means could ever retrive them into a People or Nation on the old account What may be hereafter on a New God knows The End of the dayes was come and it was to no purpose for men to endeavour to keep up that which God having accomplished the utmost of his design by and upon would lay aside And this season was fully evidenced to all the world by the gathering of the people to the Shilo or the coming in of the Nations to partake in the blessing of faithful Abraham Mic. 4.1 2. Of their Church-State there were two Principal parts The Temple its self and the Worship performed in it The first of these as was the Tabernacle was set up to typifie him in whom the fulness of the Godhead should dwell bodily and the latter the same Person as he was himself to be the great High Priest and Sacrifice Both these also were to be continued until the coming of the Messiah but by no endeavours afterwards Hence was that Promise of the glory of the second House built after the Captivity and restored by Herod because of his coming unto it who was signified by it Hag. 2.9 Malach. 3.1 He was to come whilest that Temple was standing after which it was to be of no more use And therefore Ezekiel describes a third spiritual Temple to succeed in the room thereof The condition of their Sacrifices was the same Therefore Daniel fore-telling the coming of the Messiah four hundred and ninety years after the Captivity adds that upon his death the daily Sacrifice must cease for ever and a total desolation ensue on all the things that were used for the end accomplished Dan. 9.24 25 26 27. The Nation State Temple Sacrifices being set apart set up and designed for no other end but to bring him forth he was to come whilest they were standing and in use after which they were none of them to be allowed a being upon their old foundation This is that which the Apostle pointed at in mentioning the last dayes that they might consider in what condition the Church and People of the Jews then were To discover the evidence of this demonstration as confirmed in our Prolegomena I shall here also briefly add some considerations of the miserable entanglements of the Jews in seeking to avoid the Argument here intimated unto them by the Apostle It is a common Tradition among them that all things were made for the Messiah whereby they do not intend as some have imagined the whole old Creation but all things of their Church State and Worship So the Targum Psal. 40.8 in the person of the Messiah I shall enter into life eternal when I study in the volume of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was written for my sake By the Law they understand their all All depended on their Messiah all was written for him They see by experience that there was a coincidence of all these things in the last dayes when Jesus came No sooner had he done his work but Scepter and Scribe departed from Judah They ceased to be a Church and Nation The Temple which the Lord whom they formerly sought came to was destroyed their Sacrifices wherein they trusted caused to cease and the Nations of the Earth were gathered into the faith of Abraham From that time they have no more been a people nor have had any distinction of Tribes or Families Temple Priesthood or Sacrifice nor any hope of a retrivement into their pristine condition Let us then see what course they do or have taken to countenance themselves in their infidelity Two wayes to relieve themselves they have fixed on 1. Granting that the Messiah was to come to their Government and
who were the Persons who were spoken unto in these last dayes TO VS That is the members of the Judaical Church who lived in the dayes of the Personal Ministry of Christ and afterwards under the preaching of the Gospel unto that day Chap. 2.3 The Jews of those dayes were very apt to think that if they had lived in the times of the former Prophets and had heard them delivering their message from God they would have received it with a cheerful obedience their only unhappiness they thought was that they were born out of due time as to prophetical Revelations This is intimated of them Mat. 23.30 The Apostle meeting with this perswasion in them minds them that in the Revelation of the Gospel God had spoken to themselves the things they so much desired not questioning but that thereon they should believe and obey If this word then they attend not unto they must needs be self-condemned Again that care and love which God manifested towards them in speaking immediately unto them required the same obedience especially considering the manner of it so far excelling that which before he had used towards the Fathers of which afterwards And these are two instances of the Comparison instituted relating unto Times and Persons The next difference respects the manner of these several Revelations of the will of God and that in two particulars For 1. The former was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers parts one after the other The branch of the Antithesis that should answer hereunto is not expressed but implyed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts and so consequently at sundry times The gradual discovery of the mind and will of God by the addition of one thing after another at several seasons as the Church could bear the light of them and as it was subserving unto his main design of reserving all preheminence to the Messiah is that which is intended in this Expression How all this is argumentative to the Apostles purpose will instantly appear Take the expression absolutely to denote the whole progress of divine Revelation from the beginning of the world and it comprizeth four principal parts or degrees with those that were subservient unto them The First of these was made to Adam in the Promise of the seed which was the principle of faith and Obedience to the Fathers before the Flood and unto this were subservient all the consequent particular Revelations made to Seth Enosh Enoch Lamech and others before the Flood The Second to Noah after the Flood in the Renewall of the Covenant and establishing of the Church in his family Gen. 8.21 Chap. 9.9 10. whereunto were subservient the Revelations made to Melchisedech Gen. 14.18 and others before the calling of Abraham The Third to Abraham in the restriction of the Promise to his seed and fuller illustration of the nature of it Gen. 12.1 2 3 4. Chap. 15.11 12. 17.1 2. Confirmed in the Revelations made to Isaac Gen. 26.24 Jacob Gen. 49. Joseph Heb. 11.22 and others of their Posterity The fourth to Moses in the giving of the Law and erection of the Judaical Church in the Wilderness unto which there were three principal heads of subservient Revelations 1. To David which was peculiarly designed to perfect the Revelation of the will of God concerning the Old Testament-Worship in those things that their Wilderness condition was not capable of 1 Chron. 23.25 26 27 28. Chap. 28.11 12 13 14 15 16 17 18 19. To him we may joyn Solomon with the rest of the Prophets of their dayes 2. To the Prophets after the division of the Kingdom unto the Captivity and dureing the Captivity to whom pleading with the people about their defection by Sin and false Worship was peculiar 3. To Ezra with the Prophets that assisted in the Reformation of the Church after its return from Babylon who in an especial manner excited the people to an expectation of the coming of the Messiah These were the principal parts and degrees of the Revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise nature and progress of Scripture Divinity or Theology But as I shewed before if we attend unto the special intention of the Apostle we must take in the date of these Revelations and begin with that to Moses adding to it those other subservient ones mentioned peculiar to the Judaical Church which taught and confirmed the Worship that was established amongst them This then is that which in this word the Apostle minds the Hebrews of namely that the will of God concerning his Worship and our obedience was not formerly revealed all at once to his Church by Moses or any other but by several parts and degrees by new additions of Light as in his infinite Wisdom and Care he saw meet The close and last hand was not to be put unto this work before the coming of the Messiah He they all acknowledged was to reveal the whole Counsel of God John 4.25 after that his way had been prepared by the coming of Elias Mal. 4 until when they were to attend to the Law of Moses with those Expositions of it which they had received v. 4 5. That was the time appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal compleat and finish Vision and Prophet as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal up sin or as we render it to make an end of sin or the Controversie about it which had held long agitation by Sacrifices that could never put an end to that quarrel Heb. 10.1 2 14. Now in this very first word of his Epistle doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto Hath it not been by parts and degrees Hath he at any time shut up the Progress of Revelation Hath he not alwayes kept the Church in expectation of new Revelations of his mind and will did he ever declare that he would add no more unto what he had commanded or make no alteration in what he had instituted What he had revealed was to be observed Deut. 27.29 and when he had revealed it but untill he declare that he will add no more it is folly to account what is already done absolutely compleat and immutable Therefore Moses when he had finished all his work in the Lords house tells the Church that God would raise up another Prophet like him that is who should reveal new Laws and Institutions as he had done whom they were to hear and obey on the penalty of utter extermination Deut. 18.18 And this discovers the obstinacy of the Modern Jews who from the dayes of Maimonides who
God ordaining him before the foundation of the world unto his Work and Inheritance 1 Pet. 1.20 2. The Covenant that was of old between the Father and Son for the accomplishment of the great work of Redemption this Inheritance being included in the Contract Prov. 8.30 31. Isa. 53.10 11. 3. The Promises made unto him in his Types Abraham David and Solomon Gen. 15. Psal. 72. 4. The Promises left upon record in the Old Testament for his supportment and assurance of success Psal. 2. Isa. 49. c. 5. The solemn proclamation of him to be the great Heir and Lord of all at his first coming into the world Luke 2.11 30 31 32. But it is the consummation of all these whatever was intended or declared in these previous acts of the Will and Wisdom of God that is principally intended in this expression Some suppose it of importance in this matter of the Heirship of Christ to assert that he was the rightful Heir of the Crown and Scepter of Israel This opinion is so promoted by Baronius as to contend that the right of the Kingdom was devolved on him which was caused to cease for a season in Antigonus who was slain by M. Anthony But what was the right of the Kingdom that was in Antigonus is hard to declare The Hasmonaeans of whom that ruled he was the last were of the Tribe of Levi. Their right to the Scepter was no more but what they had won by the sword So that by his death there could be no devolution of a Right to reign unto any it being that which he never had Nor is it probable that our Saviour was the next of kin to the reigning House of Judah nor was it any wise needful he should be so nor is there any promise to that purpose His lineal descent was from Nathan and not from Solomon of that House was Zerubbabel the Aichmalotarches which therefore is specially mentioned in the Reformation Zech. 12.12 Besides the Heirship promised unto Christ was neither of a Temporal Kingdom of Israel which he never enjoyed nor of any other thing in dependance thereon Were it so the Jews must first have the Dominion before he could inherit it And such indeed was the mistake of the Disciples as it is of the Jews to this day who enquired not whither he would take the Kingdom to himself but whether he would restore it unto Israel We have opened the Words it remaineth that we consider the sense and perswasion of the Hebrews in this matter 2. Shew the influence of this assertion into the Argument that the Apostle hath in hand and 3. Annex a brief Scheme of the whole Lordship and Kingdom of Christ. The Testimonies given to this Heirship of the Messiah in the Old Testament sufficiently evidencing the faith of the Church guided by the rule thereof will be mentioned afterwards For the present I shall only intimate the continuance of this perswasion among the Jews both then when the Apostle wrote unto them and afterwards To this purpose is that of Jonathan in the Targum on Zech. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall reveal the Messiah whose name is from everlasting who shall have the dominion over all Kingdoms See Psal. 72.11 And of him who was brought before the Antient of dayes like the Son of Man Dan. 7. to whom all power is given they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Messiah the King So R. Solomon on the place So R. Bechai on Exod. 23.21 My name is in him he is called saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in that name two significations are included 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Embassador the reasons of which Etymologie out of the Greek and Latin Tongues he subjoyns I confess foolishly enough but yet he adds to our purpose It may have a third signification of a Keeper for the Targum instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he that is the Messiah preserves or keeps the world he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Keeper of Israel hence it appears that he is the Lord of all things they being put under him and that the whole host of things above and below are in his hand He is also the messenger of all above and beneath because God hath made him to rule over all hath appointed him the Lord of his house the Ruler of all he hath which expressions how consonant they are to what is delivered by the Apostle in this place and Chap. 3. is easily discerned The Influence of this Assertion or common Principle of the Judaical Church into the Argument that the Apostle hath in hand is evident and manifest He who is the Heir and Lord of all things Spiritual Temporal Ecclesiastical must needs have power over all Mosaical Institutions be the Lord of them which are no where exempted from his Rule The words being opened and the design of the Apostle in them discovered because they contain an eminent Head of the Doctrine of the Gospel concerning the Lordship and Kingdom of Jesus Christ the Messiah I shall stay here a little to give in a Scheme of his whole Dominion seeing the consideration of it will not again so directly occur unto us That which is the intendment of the words in the interpretation given of them is this God the Father in the pursuit of the Soveraign purpose of his Will hath granted unto the Son as incarnate and Mediator of the New Covenant according to the eternal Council between them both a Soveraign Power and Authority over all things in Heaven and Earth with the Possession of an absolute proprietor to dispose of them at his pleasure for the furtherance and Advancement of his proper and peculiar work as Head of his Church I shall not insist on the several Branches of this Thesis but as I said in general confirm this Grant of Power and Dominion unto the Lord Christ and then give in our Scheme of his Kingdom in the several Branches of it not enlarging our Discourse upon them but only pointing at the heads and springs of things as they lye in the Scripture Of the Kingdom or Lordship of Christ. THe Grant of Dominion in general unto the Messiah is intimated in the first promise of him Gen. 3.15 His Victory over Satan was to be attended with Rule Power and Dominion Psal. 68.18 Isa. 53.12 Ephes. 4.8 9. Col. 2.15 and confirmed in the Renewal of that Promise to Abraham Gen. 22.17 18. For in him it was that Abraham was to be Heir of the world Rom. 4.13 As also unto Judah whose seed was to enjoy the Scepter and Law-giver until he came who was to be Lord over all Gen. 49.10 As Baalam also saw the Star of Jacob with a Scepter for Rule Numb 24.17 19. This Kingdom was fully revealed unto David and is expressed by him Psal. 2. throughout Psal. 45.3 4 5
God's Providence joyned with his infinite Wisdom in caring for the works of his own hands the product of his Power requires that it should be so He worketh yet He did not create the world to leave it to an uncertain event to stand by and to see what would become of it to see whether it would return to its primitive nothing of which cask it always smells strongly or how it would be tossed up and down by the adverse and contrary Qualities which were implanted in the severals of it But the same Power and Wisdom that produced it doth still accompany it powerfully piercing through every parcel and particle of it To fancy a Providence in God without a continual Energetical Operation or a Wisdom without a constant care inspection and over-sight of the works of his hands is not to have apprehensions of the Living God but to erect an Idol in our own imaginations Thirdly This work is peculiarly assigned unto the Son not only as he is the Eternal Power and Wisdom of God but also because by his interposition as undertaking the work of Mediation he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder that it might continue as it were the great Stage for the mighty works of God's Grace Wisdom and Love to be wrought in Hence the care of the continuance of the Creation and the disposal of it is delegated unto him as he that hath undertaken to bring forth and consummate the glory of God in it notwithstanding the great breach made upon it by the sin of Angels and men This is the substance of the Apostles discourse Col. 1.15 16 17 18 19 20. Having asserted him to be the Image of God in the sense before opened and declared and to have made all things he affirms that all things have also their present consistency in him and by his Power and must have so until the work of Reconciliation of all things unto God being accomplished the glory of God may be fully retrieved and established for ever 1. We may see from hence the Vanity of expecting any thing from the Creatures but only what the Lord Christ is pleased to communicate unto us by them They that cannot sustain move or act themselves by any power vertue or strength of their own are very unlikely by and of themselves to afford any real assistance relief or help unto others They all abide and exist severally and consist together in their Order and Operation by the Word of the Power of Christ and what he will communicate by them that they will yield and afford and nothing else In themselves they are broken Cisterns that will hold no water what he drops into them may be derived unto us and no more They who rest upon them or rest in them without the consideration of their constant dependance on Christ will find at length all their hopes disappointed and all their Enjoyments vanish into nothing 2. Learn hence also the full absolute plenary self-sufficiency and Soveraignty of the Son our Saviour We shewed before the Vniversality of his Kingdom and Moral Rule over the whole Creation but this is not all A King hath a Moral Rule over his Subjects in his Kingdom but he doth not really and physically give them their Being and Existence he doth not uphold and act them at his pleasure but every one of them stand therein upon the same or an equal bottom with himself He can indeed by the permission of God take away the Lives of any of them and so put an end to all their actings and operations in this World but he cannot give them life or continue their lives at his pleasure one moment or make them so much as to move a finger But with the Lord Christ it is otherwise he not only rules over all the whole Creation disposing of it according to the Rule and Law of his own Counsel and pleasure but also they all have their Beings Natures Inclinations and Lives from him by his Power are they continued unto them and all their Actions are influenced thereby And this as it argues an All-sufficiency in himself so an absolute Soveraignty over all other things And this should teach us our constant dependance on him and our universal subjection unto him 3. And this abundantly discovers the Vanity and folly of them who make use of the Creation in an Opposition unto the Lord Christ and his peculiar interest in this World His own Power is the very ground that they stand upon in their Opposition unto him and all things which they use against him consist in him They hold their Lives absolutely at the pleasure of him whom they oppose and they act against him without whose continual supportment and influence they could neither live nor act one moment which is the greatest madness and most contemptible folly imaginable PRoceed we now with our Apostle in his description of the Person and Offices of the Messiah This beginning of the Epistle as hath been declared contains a summary Proposition of those things which the Apostle intends severally to insist upon throughout the whole And these all relate to the Person and Offices of the Messiah the principal subject of this Epistle Having therefore first declared him to be the great Prophet of the New Testament and Secondly the Lord Ruler and Governour of all things as also manifested the Equity of the Grant of that universal Soveraignty unto him from the Excellency of his Person on the account of his Divine Nature and the Operations thereof in the works of Creation and Providence he proceeds to finish and close his general proposition of the Argument of the Epistle by a brief intimation of his Priestly-Office with what he did therein and what ensued thereon in the remaining words of this Verse And this Order and Method of the Apostle is required by the nature of the things themselves whereof he treats For the work of purging sins which as a Priest he assigns unto him cannot well be declared without a previous manifestation of his Divine Nature For it is opu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a work of him who is God and man For as God takes it to be his property to blot out our sins so he could not have done it by himself had he not been man also And this is asserted in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having by himself purged our sins The Vulgar Latin renders these words purgationem peccatorum faciens not without sundry mistakes For First Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our are omitted and yet the Emphasis and proper sense of the whole depends upon them Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made is rendered in the present Tense making which seems to direct the sense of the words to another thing and Action of Christ than â—hat is here intended And therefore the Expositors of the Roman Church as Thomas
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
end of the world 1. Because he hath promised so to do innumerable are the Promises on record that are made unto Jesus Christ unto this purpose God hath engaged to hold him in his Hand and to hide him as a polished shaft in his quiver to give him a Throne a Glorious Kingdom an everlasting Rule and Government and the like Now what he hath promised in Love and Grace he will make good with Care and Power See Isa. 49.5 6 7 8 9. Chap. 50.7 8 9. 2. All these Promises have respect unto the Obedience of the Lord Christ in the work of Mediation which being performed by him rightly and to the utmost gives him a peculiar Right unto them and makes that just and righteous in the Performance which was meer soveraign Grace in the Promise The condition being absolutely performed on the part of Christ the Promise shall be certainly accomplished on the part of the Father By this is the Covenant of the Redeemer compleated ratified and established the condition of it on his part being performed unto the uttermost there shall be no failure in the Promises Isa. 53.11 12. 3. The Lord Christ makes it his request that he may enjoy the Presence and Power of his Father with him in his work and the Administration of his Mediation and the Father alwayes hears him Part of his Covenant with his Father was like that of Barak who was a type of him with Deborah the Prophetess who spake in the name of the Lord Judg. 4.8 If thou wilt go with me I will go against all the enemies of the Church Isa. 50.8 9. And accordingly upon his engagement to go with him he requests his Presence and in the assurance of it professeth that he is not alone but that his Father is with him John 8.16 To this purpose see his requests John 17. 4. The nature of his Work and Kingdom require it God hath appointed him to reign in the middest of his Enemies and mighty Opposition is made on all hands to his whole Design and every particular Act of it The whole work of Satan sin and the world is both to obstruct in general the Progress of his Kingdom and to ruine and destroy every particular subject of it And this is carried on continually with unspeakable Violence and unsearchable Stratagems This makes the Presence of the Authority and Power of the Father necessary to him in his work This he asserts as a great ground of consolation to his Disciples John 10.28 29. There will be great plucking great contending to take believers out of the hand of Christ one way or other to make them come short of Eternal Life and though his own Power be such as is able to preserve them yet he lets them know also for their greater Assurance and Consolation that his Father who is over all is greater more powerful than all greater than he himself in the Work of Mediation John 14.28 is also engaged with him in their defence and preservation So also is he as to the Destruction of his Adversaries all opposing power whatever Psal. 110.5 6. The Lord stands by him on his right hand to smite and tread down his enemies all that arise against his design interest and Kingdom be they never so many never so great he will ruine them and make them his footstool every one See Micha 5.4 Verse VI. THe Apostle proceeds to the confirmation of the same important Truth by another Testimony wherein we shall meet with some difficulty both in the manner of the Citation and the importance of the Testimony it self Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V.L. cum introducit primogenitum in orbem terrae dicit adorent eum omnes Angeli Dei omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursum autem cum inducit and again when he bringeth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again is omitted in the Arabick as in the Vulgar Latin Beza Rursum autem cum inducit primogenitum in orbem terrarum dicit adorent Eras. Adorabunt eum omnes Angeli Dei which is exactly expressed by Ours And again when he bringeth in the first begotten into the world he saith and let all the Angels of God worship him There is not much of Difficulty in the Words themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum autem quando autem but whâ—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursum again as in the former Verse What sense it is here used in and what Word it is to be joyned withal shall be afterwards declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inducit or inducet or introducit he bringeth in or leadeth in or shall bring in of which Difference also afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten the first born He before whom none is born not necessarily after whom any is so Under the Law there was a Sacrifice for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first begotten so called when as yet none were begotten after him and very uncertain whether ever any should be so of the same womb or no and doubtless it often fell out that none were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitable world or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8. The publick place of Habitation where the Creatures of God do dwell The Word is no where used absolutely in Scripture in any sense but for this habitable World Only sometimes it hath a restrained sense denoting the Roman Empire as Luke 2.1 According to the usual Language of those dayes wherein the People of Rome or their Emperours were styled Rerum and Orbis terrarum Domini and sometimes indefinitely denotes any part of the world as habitable Luke 17.6 Chap. 19.27 Chap. 21.26 And therâ—fore oftentimes hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole joyned with it when it is extended universally to the Habitable Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperative in Hithpael from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to incline to bow down The LXX constantly render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is probably derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osculor to kiss which also is sometimes used for to Adore or Worship as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they worship me as their Lord for being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowing or falling down it expresseth the whole use and signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How kissing was of old a Sign Token and Pledge of Worship especially to bow down and kiss the ground I have elsewhere declared And this derivation of the word I prefer far before that which makes it primitively signifie more canum adulari as if taken from the crouching of Dâ—gs In the New Testament it is no where used but for that Religious Worship which is due to God alone And when it is remembred of any that
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
the satisfaction of faith and no where else doth it find rest II. That for the begetting increasing and strengthning of faith it is useful to have important fundamental Truths confirmed by many testimonies of Scripture Again he saith Any one word of God is sufficient to establish the most important Truth to Eternity so as to hang the salvation of all mankind thereon neither can any thing impeach or weaken what is so confirmed No more is required in any case to make Faith necessary on our part as a Duty of Obedience and infallible as to the Event but that God hath by any means by any one word revealed that which he requires our assent unto But God dealeth not upon strict terms Infinite Condescension lies at the bottom of all wherein he hath to deal with us He respects not what the nature of the thing strictly requires but what is needful unto our infirmity and weakness Hence he multiplies his Commands and Promises and confirms all by his Oath swearing to his Truth by himself to take away all pretence of distrust and unbelief For this cause he multiplies Testimonies to the Truths wherein the concernments of his Glory and our Obedience do lie as might be manifested by the consideration of instances innumerable Thus in his name deals the Apostle in this place And this is useful to Faith For 1. What is it may be obscure in one is cleared in another and so what doubts and fears remain on the consideration of one Testimony are removed by another whereby the souls of Believers are carried on unto a full Assurance And therefore because such is our weakness that there is need hereof in our selves such is the Goodness of God that there is no want of it in the Word 2. Faith discerns hereby the weight that God lays upon its embracing of the Truth so testified unto He knows our concernment in it and thereon urgeth us with its acceptance This awakens and excites Faith unto Attention and Consideration the eminent means of its growth and increase It knows that it is not for nothing that the Holy Ghost thus presseth his Truth upon it and attends the more diligently upon his urgency 3. Every testimony hath something single in it and peculiar unto it Though many bear witness to the same truth yet such is the fulness of the Scripture and such the Wisdom of God laid up therein that every one of them hath also somewhat of its own somewhat singular tending to the enlightning and establishment of our minds This Faith makes a discovery of and so receives peculiar profit and advantage thereby And this should teach us to abound in the study and search of the Scriptures that we may thereby come to establishment in the truth God hath thus left us many testimonies to each important Truth and he hath not done it in vain he knows our need of it and his Condescension in so doing when he might have bound us up to the strictest terms of closing with the least intimation of his will is for ever to be admired For us to neglect this great effect and product of the Wisdom Grace and Love of God is unspeakable folly If we think we need it not we make our selves wiser than God if we think we do and neglect our duty herein we are really as unwise as the Beasts that perish Want of this fortifying of faith by a diligent search after the testimonies given unto the truth proposed unto it to be believed is the cause that so many every day turn away from it and therewithall make shipwrack of faith and a good conscience Let us then never think our selves safe in the knowledge and profession of any truth but whilst we continue sincerely in the investigation of all the confirmation that God hath given it in his Word The Opposition made to every Truth is so various and from so many hands that not the least contribution of evidence unto it can be neglected with safety III. The whole Creation of God hath a great concernment in God's bringing forth Christ into the world and his Exaltation in his Kingdom Hence in the Psalm from whence these words are taken all the principal parts of it are called on to triumph and rejoyce therein The Earth and the multitude of the Isles the Heaven and all People are invited unto this congratulation neither is any thing excluded but Idols and Idolaters whose ruine God intends in the Erection of the Kingdom of Christ. And this they have ground for 1. Because in that Work consisted the principal manifestation of the Wisdom Power and Goodness of God The whole Creation is concerned in the Glory of the Creator In his Exaltation doth their honour interest and blessedness consist For this End were they made that God might be glorified The more that is done by any means the more is their End attained Hence the very inanimate parts of it are introduced by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing exulting shouting and clapping their hands when the Glory of God is manifested in all which their suitableness and propensity to their proper End is declared as also by their being burdened and groaning under such an Estate and Condition of things as doth any way eclipse the Glory of their Maker Now in this work of bringing forth the first-born is the Glory of God principally and eminently exalted For the Lord Christ is the Brightness of his Glory and in him all the Treasures of Wisdom Grace and Goodness are laid up and hid What ever God had any other wayes before parcelled out of and concerning his Glory by the works of his hands is all and altogether and with an unspeakable Addition of Beauty and Excellency repeated in Christ. 2. The whole Creation receiveth a real Advancement and honour in the Sons being made the first-born of every creature that is the especial Heir and Lord of them all Their being brought into a new dependance on the Lord Christ is their Honour and they are exalted by becoming his Possession For after that they had lost their first Original Dependance on God and their respect unto him grounded on his pronouncing of them exceeding good that is such as became his Wisdom and Power to have made they fell under the power of the Devil who became Prince of this world by sin Herein consisted the vanity and debasement of the Creature which it was never willingly or of its own accord subject unto But God setting up the Kingdom of Christ and making him the first-born the whole Creation hath a right unto a new glorious Lord and Master And however any part of it be violently for a season detained under its old bondage yet it hath grounds of an earnest Expectation of a full and total Deliverance into Liberty by vertue of this Primogeniture of Christ Jesus 3. Angels and Men the Inhabitants of Heaven and Earth the principal parts of the Creation on whom God hath in an especial manner estamped
The Apostle proceedeth to the farther confirmation of it in the same way and that by ballancing single Testimonies concerning the Nature and Offices of the Angels with some others concerning the same things in the Lord Christ of whom he treats And the first of these relating unto Angels he layes down in the next verse Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not much of Difficulty in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Angels Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the contrary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels But as concerning the Angels or and of the Angels he saith for these words are not spoken unto the Angels as the following words are directly spoken unto the Son He is the Person as well spoken to as spoken of but so are not the Angels in the place from whence this Testimony is taken wherein the Holy Ghost only declareth the Providence of God concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God the Father saith or the Holy Ghost in the Scripture saith as was before observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Minister publicus a publick Minister or Agent from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius renders it publick He that is employed in any great and publick work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence of old Magistrates were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 The Ministers of God And Chap. 8. v. 2. of this Epistle he calls the Lord Jesus in respect of his Priestly Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick Minister of Holy Things and himself in respect of his Apostleship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 A Minister of Jesus Christ. So the name is on this account aequipollent unto that of Angels For as that denoteth the Mission of those spirits unto their work so doth this their Employment therein This Testimony is taken from Psal. 104. v. 4. where the words are to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation now in the Greek is the same with that of the Apostle only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flame of fire some Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire more express to the Original and the change probably was made in the Copies from this place of the Apostle Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devouring Fire Verse 7. But unto of the Angels he saith who maketh his Angels Spirits and his Ministers a flame of fire or flaming fire The Apostle here entereth upon his Third Argument to prove the Preheminence of the Lord Christ above Angels and that by comparing them together either as to their Natures or as to their Employments according as the one and the other is set forth declared and testified unto in the Scriptures of the Old Testament And this first Place which he refers unto Angels we shall now explain and vindicate And in so doing enquire both Who they are of whom the Psalmist speaks and what it is that he affirmeth of them There is a threefold sense given of the words of the Psalmist as they lye in the Hebrew Text. 1. The First is that of the Modern Jews who deny that there is any mention made of Angels affirming the Subject that the Psalmist treats of to be the Winds with Thunder and Lightning which God employes as his Messengers and Ministers to accomplish his Will and Pleasure So he made the Winds his Messengers when he sent them to raise a storm on Jonah when he fled from his Presence and a flaming fire his Minister when by it he consumed Sodom and Gomorrah and this Opinion makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it interprets Winds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire to be the Subject of the Proposition of whom it is affirmed that God employes them as his Messengers and Ministers That this Opinion which is directly contradictory to the Authority of the Apostle is so also to the Design of the Psalmist sense of the Words Consent of the Antient Jews and so no way to be admitted shall afterwards be made to appear 2. Some averr that the Winds and Meteors are principally intended but yet so as that God affirming that he makes the Winds his Messengers doth also intimate that it is the Work and Employment of his Angels above to be his Messengers also and that because he maketh use of their Ministry to cause those Winds and Fires whereby he accomplisheth his Will And this they illustrate by the Fire and Winds caused by them on Mount Sinai at the giving of the Law But this Interpretation whatever is pretended to the contrary doth not really differ from the former denying Angels to be intentionally spoken of only hooking in a respect unto them not to be seen to contradict the Apostle and therefore will be disproved together with that which went before 3. Others grant that it is the Angels of whom the Apostle treats but as to the Interpretation of the words they are of two Opinions 1. Some make Spirits to be the subject of what is affirmed and Angels to be the Predicate In this sense God is said to make those spiritual Substances Inhabitants of Heaven his Messengers employing them in his service and them whose nature is a flaming fire that is the Seraphims to be his Ministers and to accomplish his pleasure And this way after Austin go many Expositors making the Term Angels here meerly to denote an Employment and not the Persons employed But as this Interpretation also takes off from the Efficacy and Evidence of the Apostles Argument so we shall see that there is nothing in the words themselves leading to the Embracement of it It remains therefore that it is the Angels that are here spoken of as also that they are intended and designed by that name which denotes their Persons and not their employment 1. That Angels are primarily intended by the Psalmist contrary to the first Opinion of the Modern Jews and the second mentioned leaning thereunto appears 1. From the scope and design of the Psalmist For designing to set out the Glory of God in his works of Creation and Providence after he had declared the framing of all things by his Power which come under the name of Heaven v. 2 3. before he proceeds to the Creation of the Earth passing over with Moses the creation of Angels or couching it with him under the production of Light or of the Heavens as they are called in Job he declareth his Providence and Soveraignty in employing his Angels between Heaven and Earth as his servants for the accomplishment of his pleasure Neither doth it at all suit
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
Administration thereof is very righteous equal and reasonable What can be farther desired to render it so or to provoke us unto it 2. That the condemnation of those that refuse the Reign of Christ over them that will not yield obedience unto his Laws is most just and righteous On these accounts will their mouthes be stopped for ever when he comes to deal with them who know not God and obey not the Gospel 3. It is our wisdom to content our selves with the Laws of Christ in things that belong unto his Kingdom They alone as we have seen have those properties which make our obedience useful or profitable what-ever we do else in reference unto the same end with them is needless and fruitless drudging V. The righteous Administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto See this declared by the Prophet Isa. 11. v. 1 2 3 4 5 6 7. VI. God is a God in especial covenant with the Lord Christ as he is the Mediator God thy God Of this Covenant I have treated largely else-where and therefore shall not here insist upon it VII The collation of the Spirit on the Lord Christ and his glorious Exaltation are the peculiar works of God the Father God thy God hath anointed thee It was God the Father who designed and appointed him unto his work who actually sent him and set him forth in the fulness of time and therefore on him was it incumbent both to furnish him unto his work and to crown him upon its performance And herein these several Acts partly Eternal partly Temporal are considerable 1. The ingagement of the Eternal Will Wisdom and Counsel of the Father with the Son about his work Prov. 8.22 23 30 31. Isa. 40.10 11 12. 2. His fore-ordination of his coming by an eternal free act of his will 1 Pet. 1.20 Act. 2.23 3. His Covenant with him to abide by him in the whole course of his work Isa. 49.6 7 8 9. chap. 50.7 8 9. 4. His Promise of him from the foundation of the world often reiterated and repeated Gen. 3.15 5. His actual Mission and sending of him in his Incarnation Zech. 2.8 9 10. 6. The exerting of his Almighty power unto that purpose and effect Luke 1.35 7. His giving of him command and commission for his work Joh. 10.18 Joh. 20.21 8. Furnishing him with all the gifts and graces of his Spirit to fit him and enable him unto his work Isa. 11.2 3. Isa. 61.1 2. Matth. 3.16 17. Joh. 1.32 33. Col. 1.19 9. Abiding by him in Care Love Power and Providence during the whole course of his Obedience and Ministry Isa. 49.2 8. 10. Speaking in him working by him and in both bearing witness unto him Heb. 1.1 Joh. 5.19 20 21 22 11. Giving him up unto death Rom. 8.32 Act. 2.23 12. Raising him from the dead 1 Pet. 1.21 Act. 2.24 13. Giving all Power Authority and Judgment unto him Joh. 5.22 Matth. 28.18 14. Exalting of him by his Assumption into heaven and glorious session at his right hand Act. 2.32 33. Phil. 2.9 10. 15. Giving him to be the Head over all unto the Church and subjecting all things under his feet Ephes. 1.20 21 22. 16. In all things crowning him with eternal glory and honour Joh. 17.5 Heb. 2.9 All these and sundry other particulars of the like nature are assigned unto the Father as part of his work in reference unto the Mediation of the Son And amongst them his Exaltation and Vnction with the Oil of gladness hath an eminent place And this are we taught that in this whole work we might see the Authority Counsel and Love of the Father that so our faith and hope through Jesus Christ might be in God who raised him up from the dead and gave him glory 1 Pet. 1.21 VIII The Lord Jesus Christ is singular in this Vnction This is that which the Apostle proves in sundry instances and by comparing him with others who in the most eminent manner were partakers of it And this we are in the consideration of as the particulars of it do occur Neither shall I at present farther insist on the ensuing Observations because I will not longer detain the Reader from the Context namely that IX All that serve God in the work of building the Church according to his appointment are anointed by his Spirit and shall be rewarded by his Power Dan. 12.3 X. The Disciples of Christ especially those who serve him in his Church faithfully are his companions in all his grace and glory Verse X XI XII IN the following Verses the Apostle by another illustrious Testimony taken out of Psal. 102. confirms his principal Assertion in the words ensuing Vers. 10 11 12. Vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one copy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And M.S.T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are the same in the Greek Bibles as in this place of the Apostle nor is there any foot-step of any other old Translation of them in the Psalm The Syriack differs little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no part of the testimony cited but serves only to the introduction of another v. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pass away alluding to that of 2 Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens shall pass away with a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou abidest thou continuest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu stans es tu stas tu stabilis es and Thou standest thou art standing answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Interpreters render variously though to the same purpose involves Boderianus roll them complicabis Tremelius fold them Duplicabis D' Dieu double them up And it is manifest that the Translator reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art the same or thou art I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boderia Et tu sicut existens es and thou art as thou existest Tremel Tu autem sicut es cris But thâ—u shalt be as thou art Properly And thou as thou art art that is art the same The Translation of the Apostle in all things material answereth the Original in the Psalm v. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord is supplied out of the verse fore-going I said O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old before it was that is 〈◊〉 〈◊〉
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 〈◊〉 〈◊〉
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
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
Will and Understanding of the Humane Nature is the principle of those Theandrical acts whereby Christ ruleth over all in the Kingdom given him of his Father Rev. 1. v. 17 18. As he was God he was Davids Lord but not his Son As he was Man he was Davids Son and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son which is the intention of our Saviours Question Matth. 22. v. 45. 3. For the Nature and Manner of this speaking when and how God said it four things seem to be intended in it 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate So David calls this Word the Decree the Statute or Eternal Appointment of God Psal. 2. v. 7. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Internal and Eternal Word or speaking of the Mind Will and Counsel of God referred unto by Peter 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will to and concerning his Son 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation is expressed also in this saying That there was such a Covenant and the nature of it I have else-where declared See Prov. 8. v. 30 31. Isa. 53. v. 10 11 12. Zech. 6. v. 12 13. Joh. 17. v. 4 5 6 In this Covenant God said unto him Sit thou at my right hand which he also pleaded in and upon the discharge of his work Isa. 50. v. 8 9. Joh. 17. v. 4 5. 3. There is also in it the Declaration of this Decree and Covenant in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world Luke 1. v. 40. 1 Pet. 1.11 12. Gen. 3.15 He said it by the mouth of his holy prophets which have been since the world began And in this sense David only recounts the prophesies and promises that went before Luke 24. v. 25 26 27. And all these are comprised in this speaking here mentioned Thus the Lord said unto him And all these were past when recorded by David But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all when upon the Resurrection of Christ and the fulfilling of his work of Humiliation God actually invested him with the promised Glory which is the fourth thing intended in the expression Acts 2. v. 33.36 chap. 5.33 1 Pet. 1. v. 20 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesie This he here declares as the stable Purpose Covenant and Promise of God the Father revealed unto him The Lord said And this also gives us an account of the manner of this Expression as to its imperative Enunciation Sit thou It hath in it the force of a promise that he should do so as it respected the Decree Covenant and Declaration thereof from the foundation of the world God engaging his Faithfulness and Power for the effecting of it in its appointed season speaks concerning it as a thing instantly to be done And as those words respect the glorious accomplishment of the thing it self so they denote the acquiescence of God in the work of Christ and his Authority in his glorious Exaltation 4. The thing spoken about is Christ's sitting at the right hand of God wherein that consists hath been declared on verse 3. In brief it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him with Honour Security and Power or as in one word our Apostle calls it his Reigning 1 Cor. 15.25 Concerning which we have treated already at large And herein we shall acquisce and not trouble our selves with the needless curiosity and speculation of some about these words Such is that of Maldonat on Matth. 16. before remarked on verse 3. saith he Cum filius dicitur sedere ad dextram Patris denotatur comparatio virtutis filii Patris potentia filii major dicitur ratione functionis Officii administrationis Ecclesiae Paterque videtur fecisse filium quodammodo se superiorem donasse illi nomen etiam supra ipsum Dei nomen quod omnes Christiani tacitè significant cùm audito nomine Jesu detegunt caput audito autem nomine Dei non item Than which nothing could be more presumptuously nor foolishly spoken For there is not in the words the least intimation of any comparison between the Power of the Father and the Son but only the Father's Exaltation of the Son unto Power and Glory expressed But as was said these things have been already considered 5. There is in the words the End aimed at in this sitting down at the right hand of God and that is the making of his Enemies the foot-stool of his feet This is that which is promised unto him in the state and condition whereunto he is exalted For the opening of these words we must enquire 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool 3. By whom For the first we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of and therefore the Enemies intended must be the Enemies of his Kingdom or Enemies unto him in his Kingdom that is as he sits on his Throne carrying on the work designed and ends of it Now the Kingdom of Christ may be considered two ways First in respect of the Internal Spiritual Power and Efficacy of it in the hearts of his subjects Secondly with respect unto the outward glorious Administration of it in the world And in both these respects it hath enemies in abundance all and every one whereof must be made his foot-stool We shall consider them apart The Kingdom Rule or Reigning of Christ in the first sense is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit sanctifies them by his grace preserves them by his faithfulness raiseth them from the dead at the last day by his power and gloriously rewardeth them unto Eternity in his righteousness In this work the Lord Christ hath many enemies as the Law Sin Sathan the World Death the Grave and Hell all these are enemies to the Work and Kingdom of Christ and consequently to his Person as having undertaken that work 1. The Law is an enemy unto Christ in his Kingdom not absolutely but by accident and by reason of the consequents that attend it where his subjects are obnoxious unto it It slays them Rom. 7. v. 9 10 11. which is the work of an enemy is against them and contrary unto them Col. 2. v. 14. and contributes strength to their other adversaries 1 Cor. 15. v. 56. which discovers the nature of an enemy 2. Sin is universally and in its whole nature an enemy unto Christ Rom. 8. v. 7. Sinners
all Nations for his Inheritance and the utmost parts of the Earth for his Possession Psal. 2.8 Upon this grant a twofold Right ensued 1. A Right to call gather and erect his Church in any Nation in any part of the World to give unto it his Laws and Ordinances of Worship to be owned and observed by them in a visible and peaceable manner Matth. 28.18 19 20. 2. A Right Power and Authority to dispose of and Order all Nations and Persons for the Good Benefit and Advantage of his Kingdom In pursuit of this Grant and Right erecting his Church and therein his visible Kingdom in the world great Opposition is made unto him by all sorts of persons stirred excited and instigated thereunto by Satan And as this Enmity was first acted against himself in his own Person Psal. 2.1 2 3. So it hath continued against him in his Church in all Ages and Places and will do so unto the End of the world The world understands not his Right hates his Government and would not have him to reign Hence hath been all that Rage which hath been executed upon the Professors of his name Kings Rulers Potentates Counsellors the multitude have set themselves against him They are many of them and have been his Enemies Great havock and Destruction have they made of his subjects all the world over and continue to do so in most places unto this very day Especially in these latter Ages after other means failed him Satan hath stirred up a fierce cruel subtle Adversary unto him who he hath foretold his Disciples of under the name of Anti-christ the Beast and false Prophet After the ruine of many other this Enemy by various subtilties and pretences hath drawn the world into a new combination against him and is at this day become the greatest and most pernicious Adversary that he hath in this world Now the aym and design of all these is to dethrone him by the ruine of his Kingdom which he hath set up in the world And this in every Age they have hoped to accomplish and continue to do so unto this day but in vain For as hitherto his Kingdom and Interest in the world hath been maintained against all their enmity and opposition themselves been frustrated and brought to destruction one after another so by vertue of this Promise he shall reign in Security and Glory until all their hearts be broken their strength ruined their Opposition finished and themselves brought under his feet unto all Eternity as our Apostle declares 1 Cor. 15.24 25. And this may suffice to declare the meaning of these words Thirdly We are to consider by whom these Enemies of Christ shall be made thus his footstool I will make them saith God the Father unto him And this Expression wanteth not its difficulty For is it not the work of Christ himself to subdue and conquer his Enemies Is it not said that he shall do so So doing is he described in the Revelation with Glory and Power Chap. 19.11 12 13 14. From Isa. 63.2 3 4 5 6. Who should this work more become or belong unto than him who was persecuted and opposed by them And doth it not directly belong unto his Kingly power Whence is it then that he is here described as one resting in glory and security at his Fathers Right Hand whilest he subdues his Enemies Answer There is no doubt but that the Work of subduing the Enemies of the Mediation and Kingdom of Christ is immediately wrought by himself All Prophecies of him all Promises made unto him the nature of his Office do all require that so it should be and so the Apostle directly expresseth it 1 Cor. 15.26 But yet there are sundry Reasons why that Work which is immediately wrought by the Son may by the way of Eminency be ascribâ—d unto the Father as we see this to be First Power and Authority to subdue and conquer all his Enemies is given unto the Lord Christ by the Father in the way of Reward and it is therefore said to be his work because the Authority for it is from him See Isa. 53.12 Joh. 5.27 Phil. 2.9 Rom. 14.9 This Power then I say of subduing all his Enemies being granted unto the Lord Christ in the love of the Father as a Reward of the Travail of his soul which he underwent in his work on the earth is ascribed unto the Father as his And this Expression signifies no more but that as God hath given him Authority for it so he will abide by him in it until it be accomplished And on this account he takes it on himself as his own Secondly The Work of subduing Enemies is a work of Power and Authority Now in the Oeconomy of the Holy Trinity among the works that outwardly are of God those of Power and Authority are peculiarly ascribed unto the Father as those of Wisdom or Wisdom in the works of God is unto the Son who is the Eternal Wisdom of the Father And on this account the same works are ascribed unto the Father and the Son Not as though the Father did them first or only used the Son as an immediate instrumental cause of them but that he worketh by him as his own Eternal and Essential Wisdom John 5.17 19. But there is also more in it as the Son is considered as Mediator God and man for so he receives and holds his especial Kingdom by grant from his Father and therefore the works of it may be said to be his VI. The last thing remaining for the Exposition of these words is the consideration of the appearing Limitation of this Administration of the Kingdom of Christ in his sitting at the right hand of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill untill I make thine enemies c. First It is confessed and may be proved by Instances that those Particles thus used are sometimes exclusive of all things to the contrary before the time designed in them but not assertive of any such thing afterwards In that sense no limitation of the Duration of the Kingdom of Christ is here intimated but only his secure and glorious Reign unto the accomplishment of his work in the subduing of his Enemies is asserted The only time of Danger is whilest there is Opposition but this saith God I will carry it through unto the end And this sense is embraced by many to secure thereby the Promises that are made unto the Lord Christ of the Perpetuity of his Kingdom So Isa. 9. v. 7. Of the increase of his Government there shall be no end upon the Throne of David and his Kingdom to order it and to establish it with judgement and justice from henceforth even for ever His Kingdom shall not be destroyed but stand for ever Dan. 2.24 it is an everlasting Kingdom Chap. 7.27 Others suppose that this Perpetuity of the Kingdom of Christ is not absolutely exclusive of all Limitation but that these two things only are intimated in those Prophecies and
quality Whence also it appears 3. That Angelical motions communicate no strength power or ability unto men to act do or perform the Good which they guide and direct unto Only they provoke and stir up men to act and exert the strength which they have in the duties that they are minded of But the Holy Ghost in his motions doth really communicate spiritual Grace strength and power unto the faculties of the soul enabling them unto a right performance of the duties proposed unto them And 4. Whereas Angelical impressions are transient and abide not at all in themselves but only in the Effects which the Mind warned and excited by them doth produce there is a constant abiding effectual Work of the Holy Ghost in the hearts of Believers enabling them to will and to do according unto his good pleasure And this is a second part of the Ministry of Angels in particular the benefit whereof we are oftner made partakers of than perhaps we are aware And these motions which are an Effect of their Ministry the Sadducees of old took to be Angels denying all spiritual subsistences from whom they should proceed 3. God sends forth his Angels unto this Ministry for the good of Believers to preserve them from many dangers and ruinous casualties that would otherwise befall them Much of the Design of Psal. 91. is to acquaint us therewithal for though the charge of Angels is expressed only in ver 11. 12. yet as the Expression there of keeping us in all our wayes that we stumble not is comprehensive of all the Dangers which we are or may be exposed unto so the same work of theirs respects all the evils and casualties enumerated in the beginning of the Psalm And to this purpose also is it said that the Angel of the Lord encampeth about them that fear him as they did about Elisha of old namely to preserve them from the Dangers that they are exposed unto Nor is this impeached by the observations of the Evils Troubles Calamities and miseries that befall the people of God for God hath not given his Angels a Commission to act ad ultimum virium to the utmost of their strength viis modis for the preservation of his but only to act according to his especial Good Pleasure and this they alwayes do Now it is the Will of God that his Saints should be exercised with various troubles and calamities for the trial of their Faith and Obedience But yet in the ordering and management of these calamitous Accidents or troubles they have no less benefit by the Ministry of Angels than they have in respect of those from which they are preserved by them For inasmuch as they also are designed and ordered for their Good their exposing to them in their seasons supportment under them during their continuance and deliverance from them in the appointed time thereof are all signal mercies which they receive by the Ministry of Angels 4. By this Ministry of Angels doth God in particular preserve us from the suddain and violent incursions of Satan Satan in the Scripture is called a Serpent from his subtilty and lying in wait to do mischief and a Lyon from his rage and fury and spoiling from his lurking places And as the one and the other he continually seeks the harm mischief and ruine of the whole man not only of our souls in sin and desert of punishment but of our bodies in our lives health and welfare Hence we find so many in the Gospel troubled with bodily infirmities from the assaults and impressions of Satan And what he prevails to do against any one that he is continually attempting against all the whole seed of Abraham Hereunto also belong all those hurtful Terrors Affrightments and Surprizals which he endeavoureth by himself and his Agents to cast upon us Had he his Liberty he would make our whole Lives to be filled with Disappointments Horrors vain Fear and perplexities if he could proceed no farther Now in all these designs it is more probable that he is prevented by the Ministry of Angels We find in the first of Job that in all the Devils walks in the earth for the executing of his malice the Angels still observe him and are ready to answer him when he comes with his Accusations against the Saints into the presence of the Lord. And hereon depends the safety and security of our lives without which Satan would by all means continually attempt to fill them with Terrors Vexations Losses and Troubles Not one of us should escape him any better than Job did when God for a season suspended his Protection over his Relations Possessions and Enjoyments 5. They are in their Ministry appointed to be Witnesses of the Obedience Sufferings and Worship of the Disciples of Christ that they may give Testimony unto them before God and in the great Assembly of the last day so glorifying God for the Grace bestowed upon them and the assistance afforded unto them Thus Paul tells us that the Apostles in their Preaching and Sufferings were made a spectacle unto Angels 1 Cor. 4.9 The Holy Angels of God looked on rejoycing to behold how gloriously they acquitted themselves in the work and Ministry committed unto them And to this end doth he charge Timothy before the elect Angels to look unto and discharge aright the Work of an Evangelist 1 Tim. 5.21 because they were appointed of God to be Witnesses of his faithfulness and diligence therein And it is not improbable but he hath respect unto the presence of Angels in the assemblies of the Saints for the Worship of God where he enjoyns Modesty and Sobriety unto Women in them on their account 1 Cor. 11.10 And from that particular instance a general Rule may be drawn for the Observation of Comeliness and Order in all our Assemblies namely from the presence of these holy Witnesses at all our solemn Worship For Church-Assemblies are the Court the dwelling place the Throne of Jesus Christ and therefore in them he is in an especial manner attended by these glorious Ministers of his presence And therefore although an holy regard unto God and our Lord Jesus Christ himself be the first and principal motive unto a right and holy acquitment of our selves in all our Obedience Sufferings and Worship yet in subordination thereunto we may have also respect unto the Angels as those who are employed by him to be Witnesses of our wayes and carriage Such a respect I mean as may administer Occasion unto them to glorifie God in Christ on our behalf that so all the Honour may finally redound unto him alone 6. God useth the Ministry of Angels to avenge his Elect of their enemies and Persecutors to render unto them a Recompence and Vengeance even in this world in the due and appointed season Thus by an Angel he destroyed the Army of Sennacherib when he intended and threatned the destruction of Jerusalem And by an Angel he smote Herod in the midst of his
pride and persecution Acts 12. And this Ministry of theirs is in an especial manner pointed unto in several places of the Revelation where the Judgements of God are foretold to be executed on the persecution of the world And this work they wait for in an holy Admiration of the Patience of God towards many a provoking Generation and are in a continual readiness to discharge it unto the uttermost when they shall receive their Commission so to do Dan. 7. 7. They carry the souls departed into Abrahams bosom Luke 16.22 8. Lastly The Ministry of Angels respects the general Resurrection and Day of Judgement The Lord Christ is every where described coming to Judgement at the last day attended with all his holy and glorious Angels Matth. 24.31 Chap. 25.31 2 Thess. 1.7 8. Jude 14.15 And great shall be their work towards the Elect in that day when the Lord Christ shall be admired even by them in all those that do believe For although the work of the Resurrection like that of the Creation is to be effected by the immediate Operation of Almighty Power without the interveniency of any secundary finite Agents limited in their Power and operation yet many things pâ—eparatory thereunto and consequents thereof shall be committed unto the Ministry of Angels By them are the signs and tokens of it to be proclaimed unto the world to them is the sounding of the last Trumpet and general summons given out unto all flesh to appear before Jesus Christ committed with all the glorious solemnity of the Judgement it self And as they bear and accompany the departing souls of the Saints into the receptacles of their rest in Heaven so doubtless also shall they accompany them in their joyful return unto their beloved old Habitations By them also will the Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust and so also at length by them bring all the heirs of salvation triumphantly into the full Possession of their inheritance And thus much may suffice to have spoken about the Ministry of Angels here mentioned by the Apostle by all which it farther appears how neither in their Nature nor their Office they are any way to be compared with the Son of God in his Ministry towards the Church Some deductions also for our especial Use and Instruction may here be added from what hath been spoken As 1. That we ought to be very careful to use sobriety in our Speculations and Meditations about this matter Herein doth the Caution of the Apostle take place in an especial manner that we should be wise unto sobriety Rom. 12.3 and not to think our selves wise above that which is written This some neglecting of old and endeavouring to intrude themselves into the things which they had not seen Col. 2.18 that is boasting of the knowledge and acquaintance with Angels which they had no ground for nor any safe Instruction in fell into Pride Curiosity Superstition and Idolatry as the Apostle in that place declareth And almost in all Ages of the Church men have failed on this account The Curiosity of the Jews we did in some measure before manifest To them in their Imaginations succeeded the Gnosticks whose portentous Aeones and Genealogies of inferiour Deities recounted by Irenaeus Origen Tertullian Epiphanius and others of the Antients were nothing but wicked and foolish Imaginations about Angels Unto them succeeded those about the beginning of the fourth Century who flatly Worshipped Angels and had Conventicles or private meetings for that purpose who are expresly condemned in the thirty fifth Canon of the Councel of Laodicea An. 364. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they plainly adjudge that practice to be Idolatry and Apostasie from Jesus Christ. After these about the end of the fourth or beginning of the fifth Century He vented his curious speculations about their Hierarchy Orders and Operations who personated Dionysius the Areopagite of whom we spake before From them all did that sink of Idolatry Superstition and Heresies the Church of Rome derive her present Speculations Adoration Worship and Invocation of Angels But as these things are all of them without besides and against the Word in general so they are in particular expresly prejudged and condemned by the Apostle in the place to the Colossians before mentioned And of such kind of needless useless unprofitable dangerous Speculations we are to beware and many of them I could in particular recite but that I would not teach them unto any by condemning them before all but yet 2. Danger should not deter us from Duty Because some have miscarried in this matter we ought not therefore wholly to neglect it there being so great a concernment of the glory of God and our own good enwrapped therein Had others erred or wandred indeed because they had neither Way to walk in or Guide to attend unto it had been sufficient to restrain us from attempting any thing in this matter but whereas it is evident that they wilfully neglected the Way or pressed farther than the paths of it lead them and despised their Guide following their own imagination instead thereof shall others be discouraged in their Duty whereas they may avoid their miscarriages Wary indeed this may and ought to make us in our enquiries but not neglective of our duties We have the Word of God for our Way and Guide if we go not besides it if we go not beyond it we are as safe when we treat of Angels as if we treated of Worms We have seen in part of what signal use their Ministry is as unto our good and the glory of Jesus Christ. And it is pride to the height not to enquire after what may be known because there are many things that we may not know nor comprehend If that take place it will debar us from all search into the Mysteries of the Gospel For upon our utmost Attainments we know but in part Gods Revelation is the Object of our knowledge So far as that is made and given so far we may enquire and learn Besides it is the height of Ingratitude not to search after what may be known of this great Priviledge and Mercy whereof we are made partakers in the Ministry of Angels God hath neither appointed nor revealed it for nothing He expects a reverence of Praise and Glory for it and how can we bless him for it when we know nothing of it This Ministry then of Angels is that which with sobriety we are in a way of Duty to enquire into 3. Let us on this account glorifie God and be thankful Great is the Priviledge manifold are the Blessings and Benefits that we are made partakers of by this Ministry of Angels Some of them have been before recounted What shall we render for them and to whom Shall we go and bow our selves down to the Angels themselves and pay our homage of Obedience unto them They all cry out with one accord see
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
brought to glory There is a double act of Gods Predestination the first is his designation of some unto grace to be sons Ephes. 1.5 the other his appointment of those sons unto glory both to be wrought and accomplished by Christ the Captain of their salvation The latter and the execution of it namely the bringing of those who by grace are made sons unto glory is that which the Apostle here expresseth He dealeth not with the Hebrews in this Epistle about the conversion of the Elect the traduction of them into a state of grace and sonship but of the government of them being made sons and their guidance unto glory And therefore the sufferings of Christ which absolutely and in themselves are the cause of our sonship and reconciliation with God are mentioned here only as the means whereby Christ entred into a condition of leading sons into glory or of saving them who upon the account of his sufferings are made sons by grace But yet this is not so precisely respected neither but that the Apostle withall intimates the necessity of the sufferings of Christ as to the whole effect of it towards the Elect. Now these sons thus to be brought unto glory are said to be many not all absolutely not a few or of the Jews only which they looked for but all the Elect of God who are many Rev. 7.9 And this work of bringing many sons unto glory is here signally assigned by the Apostle unto God the Father whose Love Wisdom and Grace Believers are principally to eye in the whole work of their salvation wrought out and accomplished by Jesus Christ. This therefore we shall a little insist upon to declare the grounds and reasons on the account whereof it is so ascribed unto him or what acts are peculiarly assigned unto the Father in this work of bringing many sons unto glory which will secure the ascription of it unto him and therein our interpretation of the place 1. The Eternal designation of them unto that glory whereunto they are to be brought is peculiarly assigned unto him He predestinates them to be conformed to the image of his Son Rom. 8.28 29 30. The God and Father of our Lord Jesus Christ chooseth us before the foundation of the world and predestinateth us unto the adoption of children by Jesus Christ unto himself Ephes. 1.3 4 5. And he hath from the beginning chosen us unto salvation 2 Thess. 2.13 14. And this electing love of God this eternal purpose of his good pleasure which he purposed in himself is the fountain and spring of all other immediate causes of our salvation From hence Faith Acts 13.45 Sanctification 2 Thess. 2.13 Holiness Ephes. 1.4 preservation in grace 2 Tim. 2.19 the death of Christ for them Joh. 3.16 and final glory it self 2 Tim. 2.10 do all ensue and proceed so that on the account hereof he may be justly said to be the Bringer of many sons to glory 2. He was the spring and fountain of that Covenant as in all other Operations of the Deity that was of old between himself and his Son about the salvation and glory of the Elect. See Zech. 6.13 Isa. 42.1 Prov. 8.20 21 22 23 24 25 26 27 28 29 30. Isa. 50.4 chap. 53.11 12. Psal. 16.10 to Psal. 110.1 6. He in his love and grace is still declared as the Proposer both of the Duty and of the Reward of the Mediator the Son incarnate as the Son accepts of his Terms and Proposals Heb. 10.5 6 7 8. And hence the Intenseness of his Love the Immutability of his Counsel the Holiness of his Nature his Righteousness and Faithfulness his Infinite Wisdom do all shine forth in the Mediation and sufferings of Christ Rom. 3.25 26. chap. 5.8 1 Joh. 4.9 Heb. 6.17 18. Tit. 1.2 Rather than his Love should not be satisfied and his Counsel accomplished He spared not his own Son but gave him unto death for us 3. He signally gave out the first Promise that great foundation of the Covenant of Grace and afterwards declared confirmed and ratified by his Oath that Covenant wherein all the means of bringing the elect unto glory are contained Gen. 3.15 Jerem 31.32 33 34. Heb. 8.8 The Person of the Father is considered as the principal Author of the Covenant as the Person covenanting and taking us into covenant with himself the Son as the Messiah being considered as the Surety and Mediator of it Heb. 7.22 chap. 9.15 and the Purchaser of the Promises of it 4. He gave and sent his Son to be a Saviour and Redeemer for them and unto them so that in his whole work in all that he did and suffered he obeyed the Command and fulfilled the Will of the Father Him did God the Father send and seal and give and set forth as the Scripture every where expresseth it And our Lord Jesus Christ every where remits us to the consideration of the Love Will and Authority of his Father in all that he did taught or suffered so seeking the Glory of God that sent him 5. He draws his Elect and enables them to come to the Son to believe in him and so to obtain life salvation and glory by him No man saith our Saviour can come to me except the Father which hath sent me draw him Joh. 6.44 No man no not any one of the Elect can come to Christ unless the Father in the pursuit of that love from whence it was that he sent the Son do put forth the efficacy of his grace to enable him thereunto and accordingly he reveals him unto some when he is hidden from others Matth. 11.25 For the Revelation of Christ unto the soul is the immediate act of the Father Matth. 16.17 6. Being reconciled unto them by the blood of his Son he reconciles them unto himself by giving them pardon and forgiveness of sins in and by the Promises of the Gospel without which they cannot come to glory 2 Cor. 5.18 19 20 21. He is in Christ reconciling us unto himself by the non-imputation or forgiveness of our sins Forgiving us all our trespasses for Christ his sake Ephes. 4.32 There are many things concurring unto the pardon of sin that are peculiar acts of the Father 7. He quickens them and sanctifies them by his Spirit to make them meet for the inheritance of the Saints in light that is for the enjoyment of glory He that raised up Jesus from the dead quickens us by his Spirit Rom. 8.11 So saving us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us richly by Jesus Christ Tit. 3.5 6. This sanctification and renovation by the Holy Ghost and all supplies of actual grace enabling us unto obedience are every where asserted as the Grant and Work of the Father who worketh in us both to will and to do of his own good pleasure And so in especial is the saving illumination of our minds to know the mystery of his grace and discern the
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
is good gracious and merciful Isa. 50.10 And withall it intimates what God requires of them towards whom he is so good and gracious This Name of God is unknown to men by nature so is the way and means whereby he will communicate his Goodness and Grace unto them And this is the Name of God here intended which the Lord Jesus manifested unto the men given him out of the world Joh. 17.5 which is the same with his declaring the Father whom no man hath seen at any time Joh. 1.18 This is that Name of God which the Lord Jesus Christ had experience of in his sufferings and the manifestation whereof unto his Brethren he had procured thereby Hereof he says in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare it recount it in order number the particulars that belong unto it and so distinctly and evidently make it known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make it known as a messenger sent from thee and by thee And there are two ways whereby the Lord Christ declared this Name of God 1. In his own Person and that both before and after his sufferings for although it be mentioned here as a work that ensued his death yet is it not exclusive of his teachings before his suffering because they also were built upon the supposition thereof Thus in the dayes of his flesh he instructed his Disciples and preached the Gospel in the Synagogues of the Jews and in the Temple declaring the name of God unto them So also after his Resurrection he conferred with his Apostles about the Kingdom of God Acts 1. 2. By his Spirit and that both in the Effusion of it upon his Disciples enabling them personally to preach the Gospel unto the men of their own generation and in the Inspiration of some of them enabling them to commit the Truth unto writing for the Instruction of the Elect unto the end of the world And herein doth the Apostle according unto his wonted manner not only confirm what he had before delivered but make way for what he had farther to instruct the Hebrews in namely the Prophetical Office of Christ as he is the great Revealer of the Will of God and Teacher of the Church which he professedly insists upon in the beginning of the next Chapter In the second part of this first Testimony is declared farther 1 What Christ will moreover do He will sing praises unto God and 2. Where he will do it in the midst of the Congregation The Expression of both these is accommodated unto the Declaration of Gods Name and praising of him in the Temple The singing of Hymns of praise unto God in the great Congregation was then a principal part of his Worship And in the first Expression two things are observable 1. What Christ undertakes to do and that is to praise God Now this is only Exegetical of what went before He would praise God by declaring his name There is no way whereby the Praise of God may be celebrated like that of declaring his Grace Goodness and love unto men whereby they may be won to believe and trust in him whence Glory redounds unto him 2. The chearfulness and alacrity of the Spirit of Christ in this work he would do it as with Joy and Singing with such a frame of heart as was required in them who were to sing the praises of God in the great Assemblies in the Temple 2. Where would he do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Congregation the great Congregation as he calls it v. 25. that is the great Assembly of the people in the Temple And this was a Type of the whole Church of the Elect under the New Testament The Lord Christ in his own Person by his Spirit in his Apostles and his Word by all his Messengers unto the end of the world setting forth the Love Grace Goodness and Mercy of God in him the Mediator sets forth the praise of God in the midst of the Congregation I shall only add that whereas singing of hymns unto God was an especial part of the Instituted Worship under the Old Testament to whose use these Expressions are accommodated it is evident that the Lord Christ hath eminently set forth this praise of God in his Institution of Worship under the New Testament wherein God will ever be glorified and praised This was that which the Lord Christ engaged to do upon the Issue of his sufferings and we mâ—y propose it unto our Example and Instruction namely V. That which was principally in the heart of Christ upon his sufferings was to declare and manifest the Love Grace and Good will of God unto men that they might come to an Acquaintance with him and Acceptance before him There are two things in the Psalm and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm containeth the great conflâ—ct that he had with his sufferings and the Displeasure of God against sin declared therein He is no sooner delivered from thence but instantly he engageth in this work As he lands upon the shore from that Tempest wherein he was tossed in his Passion he cryes out I will declare thy name unto my brethren in the midst of the Congregation will I sing praise unto thee And thus we find that upon his Resurrection he did not immediately ascend into glory but first declared the name of God unto his Apostles and Disciples and then took order that by them it should be declared and published to all the world This was upon his Spirit and he entered not into his glorious Rest untill he had performed it The words themselves also do evidence it in that Expression of celebrating Gods name with hymns with singing It was a joy of heart unto him to be engaged in this work Singing is the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.13 of them that are in a glad free rejoycing condition So was the Lord Christ in this work He rejoyced of old with the very thoughts of this work Prov. 8.30 31. Isa. 61.1 2 3. And it was one of the glorious Promises that were made unto him upon his undertaking the work of our Salvation that he should declare or preach the Gospel and the name of God therein unto the Conversion of Jews and Gentiles Isa. 49.1 2 3 4 5 6 7 8 9 10. He rejoyced therefore greatly to do it and that First Because herein consisted the Manifestation and Exaltation of the glory of God which he principally in his whole work aimed at He came to do the will and thereby to set forth the glory of the Father By and in him God designed to make his glory known the glory of his Love and Grace in sending him the glory of his Justice and faithfulness in his sufferings the glory of his Mercy in the Reconciliation and Pardon of sinners the glory of his Wisdom in the whole Mysterie of his Mediation and the glory together
of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him Now nothing of all this could have been made known unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God Without this what ever else he had done or suffered had been lost as unto the interest of the glory of God This then being that which he principally aymed at this design must needs be greatly in his mind He took care that so great Glory built on so great a foundation as his Incarnation and Mediation should not be lost His other work was necessary but this was a Joy of heart and soul unto him Secondly The Salvation of the Sons to be brought unto glory with all their Interest in the Benefit of his sufferings depended on this work of his How much he sought that his whole work declares For their sakes it was that he came down from Heaven and was made flesh and dwelt amongst them for their sakes did he undergo all the miseries that the world could cast upon him for their sakes did he undergo the Curse of the Law and wrestle with the Displeasure and Wrath of God against sin And all this seemed as it were little unto him for the love he barâ— them as Jacobs hard service did to him for his love unto Rachel Now after he had done all this for them unless he had declared the Name of God unto them in the Gospel they could have had no Benefit by it For if they believe not they cannot be saved And how should they believe without the word and how or whence could they hear the word unless it had been preached unto them They could not of themselves have known any thing of that name of God which is their life and salvation Some men talk of I know not what Declaration of Gods Name Nature and Glory by the works of Nature and Providence but if the Lord Christ had not indeed revealed declared and preached these things these Disputers themselves would not have been in any other Condition than all mankind is who are left unto those Teachers which is most dark and miserable The Lord Christ knew that without his performance of this work not one of the Sons the conduct of whom to glory he had undertaken could ever have been brought unto the knowledge of the name of God or unto faith in him or obedience unto him which made him earnestly and heartily engage into it Thirdly Hereon depended his own Glory also His Elect were to be gathered unto him in among and over them was his glorious Kingdom to be erected Without their Conversion unto God this could not be done In the state of nature they also are children of Wrath and belong to the Kingdom of Satan And this Declaration of the name of God is the great Way and means of their Calling Conversion and Translating from the power of Satan into his Kingdom The Gospel is the Rod of his strength whereby his people are made willing in the day of his power In brief the gathering of his Church the setting up of his Kingdom the establishment of his Throne the setting of the Crown upon his head depend wholly on his declaring the name of God in the preaching of the Gospel Seeing therefore that the glory of God which he aimed at the salvation of the Sons which he sought for and the Honour of his Kingdom which was promised unto him do all depend on this Work it is no wonder if his Heart were full of it and that he rejoyced to be engaged in it And this Frame of heart ought to be in them who under him are called unto this work The work it self we see is noble and excellent such as the Lord Christ carried in his Eye through all his sufferings as that whereby they were to be rendered useful unto the glory of God and the souls of men And by his Rejoycing to be engaged in it he hath set a Pattern unto them whom he calls to the same Employment Where men undertake it for filthy lucre for self Ends and carnal Respects this is not to follow the Example of Christ nor to serve him but their own bellies Zeal for the glory of God Compassion for the souls of men Love to the Honour and Exaltation of Christ ought to be the principles of men in this undertaking Moreover the Lord Christ by declaring that he will set forth the praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very End of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the glory of the Grace of God Ephes. 1.6 that it may be set forth in them and by them This is the End of the Institution of all Ordinances of Worship in the Church Ephes. 3.8 9 10. And in them do they set forth the Praises of God unto men and Angels This is the Tendency of Prayer the Work of Faith the fruit of Obedience It is a fond imagination which some have fallen upon that God is not praised in the Church for the work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our design in all our Worship of God especially in what we perform in the Church To set forth his praise to declare his name to give glory unto him by believing and the profession of our faith is the End of all we do And this is the first Testimony produced by our Apostle His next is taken from Psalm 18.2 I will put my trust in him The whole Psalm literally respects David with his Streights and Deliverances not absolutely but as he was a Type of Christ. That he was so the Jews cannot deny seeing the Messiah is promised on that account under the name of David And the close of the Psalm treating of the calling of the Gentiles as a fruit of his deliverance from sufferings manifest him principally to be intended And that which the Apostle intends to prove by this Testimony is that he was really and truly of one with the Sons to be brought unto glory and that he doth from hence inasmuch as he was made and brought into that condition wherein it was necessary for him to trust in God and act in that Dependance upon him which the nature of man whilest exposed unto Troubles doth indispensibility require Had he been only God this could have been spoken of him
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉