〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Evasions of Abarbinel Kimchi and Aben Ezra examined Their Opinion of the Glory promised to the second House Of the greatness of it Things wanting in it by their own confession The Glory of this House not in the dayes of the Hasmonaeans or Herodians Not in its continuance Circumstances proving the true Messiah to be the Glory Anomalous Construction of the Words removed Mal. 3.1 explained Confession of the antient Jews WEE shall now proceed to other Testimonies of the same evidence and importance § 1 with the foregoing The end of calling and separating the people of the Jews from the rest of the world the forming of them into a Nation and the setting up of a Political State and Rule amongst them being solely as we have declared to bring forth the promised Messiah by them and to shaddow out his Spiritual Kingdom It was necessary that he should come before their utter desolation and final rejection from that state and condition which also he did according to the promise and prediction before insisted on and explained The same was the end of their Ecclesiastical or Church-State with all the Religious Worship that was instituted therein Whilest that also therefore continued and was accepted of God in the place of his own appointment he was to be brought forth and to accomplish his work in the world This also in sundry places of the Old Testament is foretold one or two of the most eminent of them we shall consider and manifest from them that the true Messiah is long since come and exhibited unto the world according to the Promise given of old to that purpose The first we shall fix upon is that of Haggai Chap. 2. v. 3 4 6 7 8 9. whereunto we shall add Mal. 3.1 The words of the former place are Who is left among you that saw this house in her first Glory and how do you see it now Is it not in your eyes in comparison of it as nothing Thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come And I will fill this House with Glory saith the Lord of Hosts The Silver is mine and the Gold is mine saith the Lord of Hosts and the Glory of this latter House shall be greater then the former saith the Lord of Hosts And in this place will I give peace saith the Lord of Hosts Those of the latter are Behold I will send my Messenger and he shall prepare the way before me and the Lord whom I seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts Both to the same purpose The occasion of the former words must be enquired after from the story of § 2 those times in Ezra and the whole Discourse of the Prophet in that place The people returning from their Captivity with Zerubbabel in the dayes of Cyrus had laid the foundation of the Temple but having begun their work great opposition was made against it and great discouragements they met withall as it will fall out with all men that engage in the work of God in any Generation The Kings of Persia who first encouraged them unto this work and countenanced them in it Ezra 1.7 8 9. being possessed with false reports and slanders as is usual also in such cases at first began to withdraw their assistance as it should seem in the dayes of Cyrus himself Ezra 4.5 And at length expresly forbad their proceedings causing the whole work to cease by force and power v. 23. Besides this outward opposition they were moreover greatly discouraged by their own poverty and disability for the carrying on their designed work in any measure so as to answer the beauty and glory of their former House builded by Solomon Hence the Elders of the people who had seen the former House in its glory wept with a loud voice when they saw the foundations of this laid Ezra 4.12 13. As fore-seeing how much the splendor and beauty of their Worship would be ecclipsed and impaired for as the measures of the Fabrick it self assigned unto it by Cyrus Ezra 6.3 did no way answer Solomons Structure so for the Ornaments of it wherein its magnificence did principally consist they had no means or ability to make any provision of them Being therefore thus hindered and discouraged the work ceased wholly from the end of Cyrus Reign unto the second year of Darius Hystiages For there is no reason to suppose that this intercision of the work continued unto the Reign of Darius Nothus Between the first year of the whole Empire of Cyrus to the second of Darius Nothus there were no less then a hundred years as we shall afterwards declare Now it is evident in Ezra that Zerubbabel and Joshuah who began the work in the Reign of Cyrus were alive and carried it on in the dayes of Darius And it is scarcely credible that they who it may be were none of the youngest men when they first returned unto Jerusalem should live there an hundred years and then return unto the work again Outward force and Opposition then they were delivered from in the second year of Darius Hystiages But their discouragements from their poverty and disability still continued This the Prophet intimates v. 4. Who is there left among you who saw this House in its first glory and what do you now see it Is it not as nothing in your eyes There is no necessity of reading the words with a supposition As Scaliger contends if there were any amongst you who had seen For it is much more likely that some who had seen the former House of Solomon and wept at the laying of the foundation of this in the dayes of Cyrus should now see the carrying of it on in the second year of Darius Hystiages that is about ten or twelve years after then that those who began the work in the Reign of Cyrus should live to perfect it in the second year of Darius Nothus an hundred years after However it is evident that the old discouragement was still pressing upon them The former House was Glorious and Magnificent Famous and Renowned in the world and full of comfort unto them from the visible pledges of the presence of God that were therein To remove this discouragement and to support them under it the Lord by this Prophet makes them a Promise that whatever the streightness and poverty of the house were which they undertook to build however short it came of the glory of that of old yet from what he himself would do he would render that House far more glorious then the former namely by doing that in it for which both it and the former were instituted and erected Saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Christ upon his coming into the Temple Though the words of the Promise are thus clear in themselves we may yet see § 21 what further light is contributed unto our interpretation from the Circumstances before observed as First the way of bringing in this Glory is there expressed by the Prophet from the mouth of the Lord I will shake the Heavens and the Earth the Sea and the dry Land and I will shake all Nations All the Jewish Expositors agree that these words are to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Metaphorically and figuratively Yet it cannot be denyed that a great concussion and shaking of the World and all the Nations of it is intended in them otherwise nothing is signified by them And this must be with reference unto that house and the Worship thereof and that in a tendency unto its glory Now I desire to know what work among the Nations in the whole World it is that was wrought with respect unto the Temple which is here intended The Nations indeed under Antiochus and almost ruined it under Crassus and robbed it under Pompey and prophaned it under Titus and destroyed it But what tended all this to its glory But refer these words unto the coming of the Messiah and all things contained in them were clearly fulâ—illed Take the words litterally and they suit the event At his Birth a New Star appeared in the Heavens Angels celebrated his Nativity Wise men came from the East to enquire after him Herod and all Jerusalem was shaken at the tidings of him and upon his undertaking of his work he wrought Miracles in Heaven and Earth Sea and dry Land upon the whole Creation of God Take them Metaphorically as they are rather to be understood for the mighty change which God would work in his Worship and the stirring up of the Nations of the world to receive him and his Doctrine and the event is yet more evident All Nations under Heaven were quickly shaken and moved by his coming Some were stirred up to enquire after him some to oppose him untill the world as to the greatest and the most noble parts of it was made subject unto him Evident it is that since the creation of all things never was there such an Alteration and Concussion in the world as that wherewith the Messiah and his Doctrine was brought into it and which is therefore so expressed by the Prophet Abarbinel affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian Doctors would argue and prove § 22 from hence that it is not thâ— Temple of the Jews but their own House of Worship that is intended in these words and that because there was no such confluence of the Nations unto the Jews either under the first or second Temple as is here promised But unto their Church and Faith all Nations were converted But he mistakes and confounds things as all of them constantly do in their Disputations against Christians We contend not that it is the Christian Church that is here intended by the House that Glory was to come unto Only we say that he to whom the Nations or Gentiles were to be gathered whom they were shaken and stirred up to receive did actually come unto the Temple at Jerusalem and thereby gave it a greater Glory then what ever the Temple of Solomon received This first Circumstance then clears our intention from this Text. § 23 The season wherein the promised glory was to be brought in is next noted in the Context It is expressed v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews generally refer these words unto the Rule or Kingdom of the Hasmonaeans under whom the people were to enjoy their liberty which is said to be a little season as continuing seventy or eighty years For it is said to be little because they had but a small Dominion in comparison of their former Kingdom and Empire But it is evident from the Context that the Prophet had no respect unto Rule or Dominion in these words For what ever is intended in this Expression it hath a direct and immediate influence into the bringing in of the desire of all Nations and the glory promised which the Rule of the Hasmonaeans reached not unto Our Apostle Heb. 12.24 renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more once or yet once more God had before done some work whereunto that which he promised now to do is compared Such a concussion of all things had been before and this as is evident from v. 5. was the work that he wrought at the giving of the Law and the erection of the Judaical Church State and Ordinances In answer hereunto he would bring in the everlasting Kingdom of the Messiah and the spiritual Worship to be celebrated therein the Old Church-State of the Jews in this shaking of all things being removed and taken away And this plainly is evinced from the comparison that God makes between the work here promised and that which he wrought when he covenanted with the people upon their coming up out of Aegypt Concerning the work which God will thus do once more it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while that is ere it be accomplished It is not the nature or quality of the work but the season or time wherein it shall be wrought that is denoted in these words In that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in the Scripture as we prove elsewhere As the same work Mal. 3.1 is promised to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly speedily It is then foretold that it should be but a little space of time before this work should be wrought And hence Abarbinel would prove that it cannot respect the coming of our Messiah which was about four hundred years after But this season is not called a little while absolutely but with respect unto the former duration of the people or Church of the Jews either from the calling of Abraham or the giving of the Law by Moses And this space of four hundred years is but a little in comparison thereof and is so termed to stir up Believers unto a continual expectation of it and desire after it It being now nearer unto them then unto their Fore-fathers who beheld the time of its performance a very great way off And this also serves for the conviction of the Jews for whereas their fore-fathers of old did confess and themselves at present cannot with any modesty deny but that the Messiah is here intended whom they suppose not yet to be come how can this space of time from the days of Haggai in any sense be called a little while seeing it far exceeds all the space of time that went before from the Call of Abraham which is the first Epocha of their priviledge and claim § 24 The last circumstance contributing light unto our interpretation of this place is taken from the event or the coming of the desire of
〈◊〉 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 〈◊〉
root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark propitiatory and Cherubins one that is the whole furniture of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Majesty or Presence the second It entered not into the House in that glorious and solemn manner that it did into the Temple of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost which is Prophecy the third all Prophesies ceasing under that House from the dayes of Malachi unto John Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim the fourth thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire from Heaven to kindle the everlasting fire on the Altar the fifth thing They that acknowledge all these things to have been wanting in the second Temple as the Jews generally do and the Talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 5. expresly cannot well compare the glory of it with the glory of that Temple wherein they were and whereof they were indeed the chiefest glory and the most eminent pledges of the presence of God therein The pretence about the glory of this House from the riches of the Hasmonaeans and § 15 Herod is no less vain That which amongst the Hasmonaeans had the greatest appearance of glory was their High Priest who also came irregularly unto that Office assuming the Royal Power and Titles But this as themselves confess was a sinful disorder and their whole race was quickly extirpated for Herod the great it is well they are on this occasion reconciled unto him whom elsewhere they execrate as an Usurper cruel Tyrant and Slave to the Romans all which he was indeed Little glory came to the Temple by his Rule and Soveraignty Besides during his Reign and the Rule of the remainder of his Race the High Priests were thrust in and out at the pleasures of Brutish Tyrants no order in their Succession no beauty in their Worship being observed or sought after Hence comparing the number of High Priests under the Second Temple with that of them under the first which it trâ—bly surmounts they apply unto it that of Solomon because of the wickedness of the people the Rulers are many To seek for the Glory mentioned among these things and persons is assuredly vain Wherefore others of these Masters waving these empty pretences would have the § 16 glory of this second House to consist in its duration So R. Jonathan in Bereshith Rabba Jarchi on this place and Kimchi whose opinion is repeated by Abarbinel Kimchi tells us that their Masters are divided in this matter and Jarchi that it was Raf and Samuel that were the Authors of this different opinion one affirming that the glory of this House consisted in its greatness the other in its duration and their Dispute in this matter is in Perek Kama of Baba Bathra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first House saith he continued four hundred and ten years The second four hundred and twenty This is their account though in truth it continued longer as did the first House also But is this the Glory promised What was the condition of that House in those ten years and almost half ten times ten years before The whole Nation during this space of time was shattered and wasted with Oppressions Seditions and Miseries inexpressible and the House it self made a Dâ—n of Thieves and for the greatest part of the ten years they boast of was filled with cruel bloodshed and daily murders And is it likely that a meer duration in that season wherein for what it was put unto it was abhorred of God and all good men should in this prediction of its State deserve that Prophetical Eulogie of obtaining more glory then the House of Solomon was ever made partaker of There is then nothing more evident then that these inventions are evasions of men who diligently endeavour to hide themselves from Light and Truth not in the least answering either the letter of the Prophecy or the intention of him that gave it It remaineth then that we enquire from the Text what is the truâ— Glory promised § 17 unto this House wherein it was to have the preheminence above the former Now this is expresly said to be the coming unto it of the desire of all Nations The desire of all Nations shall come and I will fill this House with glory and the glory of this latter House shall be greater then that of the former This is directly affirmed to be the glory promised and nothing else is in the least intimated wherein it should consist And there are three circumstances of this glory expressed in the Text. 1. The way whereby it should be brought in I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations Secondly The season wherein this was to be done Yet once it is a little while Thirdly The Event of it and in this place will I give peace saith the Lord of Hosts all which are severally to be considered and the intendment of the Holy Ghost in them vindicated from the objections of the Jews The first thing we are to enquire after is the Glory it self that is promised in these § 18 words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the desire of all Nations shall come The Jews by these words generally understand the desirable things of the Nations their Silver and Gold which above all things are unto them most desirable These they say the Nations being shaken did bring unto the Temple and therein the glory of it did consist Herein all their Expositors on this place Jarchi Aben Ezra Kimchi and others of them whose Judgements are repeated by Abarbinel do agâ—ee Aben Ezra briefly The Nations shall be shaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall bring gifts unto my house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bring the Treasures of Gold and Silver saith Jarchi as it is recorded in the Book of Joseph Ben Gorion Kimchi to the same purpose somewhat largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it had been said they shall bring in their hands all desirable things that are found in their Lands Vessels of Silver and of Gold Garments and pretious stones and this as I said is their general sâ—nse But First It is directly contrary unto the Context for it is the plain design of the Holy Ghost to take of the thoughts of the people from that kind of glory which consisted in coacervation of ornaments of Silver and Gold which being all of them alwayes in his power he could at that time have furnishâ—d them withall but that he would have them look for another glory Secondly It is perfectly false as to the event for when was there such an outward shaking of all Nations under the second Temple as that thereon they brought their Silver and Gold unto it and that in such abundance as to render it more rich and glorious then the House of Solomon So to wrest the words is plainly to averr that the Promise was never fulfilled
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
Promise because he was Childless and said Behold unto me thou hast given no seed as knowing that therein lay the Promise Chap. 15. v. 3. God tells him that he who should come forth of his own Bowels should be his Heir ver 4. which was afterwards restrained unto Isaac chap. 17.21 Thus he is called and separated as from his own family and kindred so from all other Nations and a peculiar portion of the earth assigned unto him and his for their habitation Now the especial End of this Divine dispensation of this Call and Separation of Abraham was to be a means of accomplishing the Former Promise or the bringing forth of him who was to be the Deliverer of mankind from the Curse that was come upon them for their sin For First It is said that Abraham hereupon should be a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou shalt be a Blessing not only blessed thy self which is expressed in the former words I will bless thee but the means of conveying Blessings the great Blessing unto others And how was this done in and by Abraham In his own Person he conversed but with few of them unto some whereof through their own sins he was an occasion of Punishment as to the Aegyptians Chap. 12. v. 17. and to the Philistins Chap. 20. v. 4 7. Some he destroyed with the sword Chap. 14.15 and was not in any thing signally a blessing unto any of them So his Posterity extirpated sundry Nations from the face of the Earth were a scourge unto others and occasioned the Ruine of many more He must needs then be made a Blessing unto the world on some other Account And this can be nothing but that he was separated to be the peculiar channel by which the promised blessing Seed should be brought forth into the world Secondly It is said that all the Families of the Earth should be blessed in him Chap. 12. v. 3. that is not in his Person but in his seed as it is expounded Chap. 22. v. 18. that is in the Promised Seed that should come of him Chap. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be blessed in the passive Conjugation of Niphal referring solely unto the Grace and Favour of God in giving the Seed Chap. 22. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael so blessed in the Seed when exhibited as that they shall come for the blessing by faith and so in him obtaining it bless themselves And this is spoken of all Nations all Families the Posterity of Adam in general They were all cursed in Adam as hath been declared and God here promiseth that they shall be blessed in the seed of Abraham and by him the seed of the Woman And this blessing must enwrap in it all the good things whereof by the Curse they were deprived or it will be of no use or benefit unto them a Blessing indeed it will not be For a while he intended to leave mankind to walk in their own wayes partly that he might shew his Severity against sin partly that he might evidence the Soveraignty and undeserved Freedom of that Grace wherein he had provided a Deliverer and partly that they might try and experiment their own Wisdom and Strength in searching after a way of Deliverance But in this Promise was the Ore laid up which after many Generations was brought forth and stamped with the Image of God Thirdly The Curse unto Satan is here again renewed I will bless them that bless thee and I will Curse HIM that curseth thee The Blessing is to many but the Curse respecteth one principally that is Satan as the Scripture generally expresseth the opposite Apostate Power under that name Neither is there any just cause of the variation of the number unless we look on the words as a pursuit of the first Promise which was accompanied with an especial Malediction on Satan and who acts his enmity in all obloquie and cursing against the blessed Seed and those that are blessed therein And this change of the number in these words is observed by Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that bless thee many He that curseth one as though many should bless and few curse the contrary whereof is true And Baal Hatturim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that bless thee in the plural Number he â—hat curseth thee in the singular and an interpretation is given of the last word becoming those Annotations which are immeasurably Judaical that is sottish and superstitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that curseth thee I will Curse that is by Gematry Balaam that cometh to curse thy Sons The Numeral Letters of each making up 422. of which fantasticall work amongst some of them there is no end But one Single Person in which way Satan is usually spoken of they saw to be intended which is passed over as far as I have observed by Christian Expositors § 30 After the giving of this Promise the whole Old Testament beareth witness that a Person was to be born of the Posterity of Abraham in and by whom the Nations of the Earth should be saved that is delivered from sin and Curse and made eternally happy Abraham died himself without one foot of an Inheritance in this world nor did he concern himself personally in the Nations of the Earth beyond his own Family Another therefore is to be looked after in whom they may be blessed And this we must further demonstrate to evince the perversness of the Jews who exclude all others besides themselves from an interest in these Promises made to Abraham at least unless they will come into subjection unto them and dependance upon them So high conceits have they yet of themselves in their low and miserable condition The next time therefore that he is mentioned in the Scripture it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him shall be the gathering of the Peoples Gen. 49.10 concerning which place we must treat afterwards at large The People of the world distinct from Judah shall gather themselves unto him that is for safety and deliverance or to be made partakers of the Promised Blessing Hence Balaam among the Gentiles Prophesied of him Num. 24. v. 17 19. And Job among the children of the East that were not of the Posterity of Isaac professed his faith in him Chap. 19. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I know that my Redeemer liveth or is living and afterwards he shall stand on the earth or rise on the Dust. He believed that there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer promised one that should free him from sin and misery Aben Ezra by my Redeemer understandeth a man that would assist him or judge more favourably of his Cause than his friends at that time did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Comment on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is at present Living or he shall be born hereafter But is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉
prove that he is come already they contend that it is said he shall be born at Bethlehem because he is to spring of David who was born there for of the Tribe of Judah and Family of David he must proceed although they have neither distinction of Tribes nor succession of Families left in the world amongst them To relieve themselves from that difficulty they feign that he shall restore unto them all their Genealogies About the time of his coming they are wofully perplexed as we shall see afterwards But many tokens they have of it when it doth come for they heap up out of some Allegorical passages in the Scripture such stupendous Prodigies as never were nor shall be in the world One of the principal of them is the sounding of the great Trumpet which all Israel shall hear and the world tremble at from Isa. 27. v. 13. The finding of the Ark and Sacred Fire which things were talked of in the late Rumours about them are indeed a part of their Creed in this matter His Office when he comes is to be a King which he shall be annointed unto by them when they are gathered together And the work he is to do is in War to fight with Armillus Gog and Magog to conquer the Edomites and Ishmaelites that is the Romish Christians and Turks or Saracens and in so doing to erect a glorious Kingdom at Jerusalem in Peace he is to Rule righteously not only over Israel but also all the Nations of the world if they have any difference amongst them shall refer all unto his determination and Vmpirage In Religion he shall build the Third Temple mentioned by Ezekiel restore the Sacrifices and cause the Law of Moses to be most strictly observed But that which is the head of all he shall free the Jews from their Captivity restore them to their own Land make Princes and Lords of them all giving them the wealth of all Nations either conquered by him or brought voluntarily unto him feast them on Behemoth Zis and the Wine of Paradise so that they shall see want and poverty no more This is the substance of their perswasion concerning his Coming Person Office and Work When he shall come whether he shall live alwayes or dye at an hundred years old whether he shall have Children and if he have whether they shall succeed him in his Throne whether all the Jews that are dead shall rise at his coming and their Galgal or rolling in the earth from all parts of the world into the Land of Canaan shall then happen or no whether the general Resurrection shall not succeed immediately upon his Reign or at least within forty years after or how long it will be to the end of the world they are not at all agreed But this as hath been declared is the substance of their perswasion and expectation that he shall be a meer man and that the Deliverance which he shall effect shall be by mighty Wars wherein the Jews shall be alwayes victorious and that in the Dominion and Rule which they shall have over all Nations the Third Temple shall be built the Law of Moses be observed by him and them and the Noachichal Precepts be imposed on all others As for any Spiritual Salvation from sin and the curse of the Law of Justification and Righteousness by him or the procurement of Grace and Glory they utterly reject all thoughts about them With these Opinions many of them have mixed prodigious fancies rendering their § 19 estate under their Messiah in this world not much inferiour unto that which Mahomet hath promised unto his followers in another And some of them on the other hand endeavour to pare off what superfluities they can spare and to render their folly as plausible as they are able Wherefore that it may appear what is the utmost height of their conceptions in this matter and that which the most contemplative persons amongst them fix upon I shall subjoyn a description of him and his Kingdom in the words of Maimonides one of the wisest and soberest persons that hath been amongst them since their last fatal dispersion This man therefore in his Exposition of the tenth Chapter of Tractat. Saned observing the fond and frivolous imaginations of their Talmudical Masters about the Messiah gives many rules and instructions about the right understanding of their sayings to free them from open impieties and contradictions And hereunto he subjoyns as he supposeth the true Notion of the Messiah and his Kingdom in the ensuing words As to the dayes of the Messiah they are the time when the Kingdom shall be restored unto Israel and they shall return unto Palestine And this King shall be Potent the Metropolis of whose Kingdom shall be Sion and his Name shall be famous unto the uttermost parts of the Earth He shall be greater and richer then Solomon and with him the Nations shall make peace and yield him obedience because of his Justice and the Miracles that he shall perform If any one shall rise against him God shall give him up into his hand to be destroyed All the Scripture declares his Happiness and the Happiness we shall have by him Howbeit nothing in the nature of things shall be changed only Israel shall have the Kingdom for so our Wise men say expresly there is no difference between these dayes and the dayes of the Messiah but only the subduing of the Nations under us So indeed sayes Rab. Samuel and others of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He goes on In those dayes Victuals shall be had at an easie rate as if the earth brought forth Cates and Cloathes And afterwards The Messiah shall dye and his Son and his Sons Son shall reign after him but his Kingdom shall endure long and men shall live long in those dayes so that some think his Kingdom shall continue a thousand years But the dayes of the Messiah are not so much to be desired that we may have store of Corn and Wealth ride on Horses and drink Wine with Musick but for the society and conversation of good men the Knowledge and Righteousness of the King and that then without wearisomness trouble or constraint the whole Law of Moses shall be observed § 20 This is the summ of the Creed of the most sober part of the Jews concerning the Messiah whom they look and long for if any are so sober as to embrace it For the same Author tells us that there were very few so minded it may be scarce anothâ—r in an Age besides himself generally they look after nothing but Rule Dominion Wealth and Pleasure But he and they all own him as a temporal King a mighty Warriour subduing the Nations unto the Jews a Furius Camillus or an Alexander or a Caesars of Redemption from sin death and Hell of Pardon of sin Justification and Righteousness of eternal Salvation by him they know they believe nothing Maimonides thinks indeed that his Kingdom shall long continue
〈◊〉 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
all Nations and the glory of the second House ensuing thereon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place I will give peace saith the Lord of Hosts From these words Abarbinel seeks to overthrow our Exposition by this place saith he is intended Jerusalem Well let that be granted what will thence ensue Why saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold from the day that the Messiah was born there was no Peace in Jerusalem but Wars Destruction and Desolation We say then that by Peace here must be understood either outward Temporal Worldly Peace or Spiritual Peace between God and man between Jews and Gentiles in their joint communion in the same Worship of God If they say the former was intended I desire to know when this promise was accomplished under the second Temple before dayes of the Hasmonaeans the whole people was in perfect bondage and slavery First To the Persians then to the Graecians and bondage is not especially peace in the Hebrew Dialect wherein that word denotes an affluence of all good things The Rule of the Hasmonaeans was wholly spent in bloody Wars and intestine Divisions Their power issued in the Dominion of the Romans and their Vassals the Herodians What signal peace they had in those dayes they may learn from their own Joseph Ben Gorion To say then that this was the peace intended is to say directly that that God promised what he never performed which is fit only for these men to do Besides though God promised to give this peace at Jerusalem that is amongst the Jews yet he promised not to give it only to Jerusalem unto the Jews but to all Nations also whom he would shake and stir up to bring in this Glory Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned I suppose they will not say they had any Moreover the peace promised was that which was to be brought in by the Messiah This Abarbinel grants and thence seeks to strengthen his Objection for saith he Then we shall have Peace Rule and Dominion according to the manifold Promises given us unto that purpose I answer those Promises are of two sorts Some express Spiritual things Allegorically by words literally signifying things outward And they are all of them fulfilled in and unto them that do believe Others of them that really intend outward Peace and Glory are made concerning them to be fulfilled not when the Messiah came to them but when they shall come to the Messiah At his Coming unto them they rejected him and he rejected them but when their blindness shall be taken away and they shall return unto the Lord all these Promises shall have a blessed accomplishment amongst them But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation distance and Enmity This then is the peace here promised This God gave at Jerusalem whilest the second Temple was standing For he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace And that he might reconcile both unto God in one body by the Cross having slain the Enmity thereby and â—ame and preached peace to them that were afar off and to them that were nigh Thus did God give peace at Jerusalem both to the Jews and Gentiles by him that was the desire of all Nations and so by this Circumstance of the Context also is our interpretation fully confirmed Although we have sufficiently confirm'd our Argument and vindicated it from § 25 the exceptions of the Jewish Masters yet because it is most certain that the constant faith of their Church of old was that the Messiah should come whilest that second Temple was standing which they have now Apostatized from and renounced countenancing themselves in their infidelity by the miserable evasions before mentioned I shall add yet farther strength unto it from a parallel Testimony and from their own confessions The parallel place intended is that of Malachi 3.1 Behold I send my Messenger and he shall prepare the way before me even the Angel or Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts the time future of his coming is by Haggai said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while and he i.e. Malachi answerably affirms that he shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly in the sense before declared he who by Haggai is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of all Nations with respect unto the Gentiles all desirable things being laid up in him is by Malachi called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the Jews the Lord whom ye seek whose coming they looked for so long and prayed for so earnestly And what Haggai expressed absolutely shall come afterwards intimating the respect his coming should have unto the Temple Malachi sets down fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come unto his Temple Further to clear what it is that in both these places is intended he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Covenant Gods Messenger who was to confirm and ratifie the New Covenant with them that is the Messiah The Targum of Jonathan expresseth it on Jer. 30.21 closing the Promise of the Covenant with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their King shall be annointed from among them and their Messiah shall be revealed from amongst the midst of them He who was the desire of all Nations the Lord whom the Jews sought the Messenger by whom the New Covenant was to be ratified that is the Lord the Messiah was to come and he did come unto that Temple § 26 And here the Jews are at an end of all shifts and evasions It cannot be avoided but the Messiah must be here intended Rashi would fain yet evade the Lord whom ye seek that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Judgement because they had said before Chap. 2.17 Where is the God of Judgement Vain man these words which he himself had but just before interpreted to be the Atheistical Expression of wicked men questioning the Judgement of God are now to serve his turn an earnest desire of seeking after the Lord which in these words is evidently set forth the Lord whom ye seek the Angel of the Covenant whom ye delight in for both these are the same as Aben Ezra acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord he is the Glory and the Angel of the Covenant the same things being intended under a double expression And it is evident whom he intends thereby by his interpreting the Messenger to be sent before him to be Messiah Ben Joseph whom they make the forerunner of Messiah Ben David Kimchi
above sixteen hundred years beyond what is allotted unto it in their Tradition § 16 Many other the like concessions and acknowledgements hath the evidence of truth wrested from sundry of them which having been collected by others we shall not trouble the Reader with their recital these that have been insisted on may and do suffice to make good the Argument in hand And so we have fully demonstrated the second thing proposed unto confirmation Namely that the true Messiah is long since come and hath finished the work allotted unto him Now whereas we have in our passage vindicated the Testimonies insisted on from the particular exceptions of the Jews It remaineth for the closing of this Discourse that we consider the general Answer which they give unto the whole Argument taken from them all That which they principally insist on is a concession with an exception rendring § 17 as they suppose the whole useless to our purpose They grant therefore that the time fixed on was determined for the coming of the Messiah But add withall It is prolonged beyond the limited season because of their sins that is that the promise of his coming at that season was not absolute but conditional namely on supposition that the Jews were righteous holy and worthy to receive him Thus unto the Tradition of Elias before mentioned determining the coming of the Messiah upon the end of the second two thousand years of the worlds duration they add in the Talmud Tractat Saned distinct Cheleck cap. 11. these words as an exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of our sins those dayes have exceeded the time all that is past And again they add in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. said all times appointed are finished and this matter is not suspended but upon account of repentance and good works And nothing is more common with them then this condition if they deserve it if they repent the Messiah will come the time is already past but because of our sins he is not come If all Israel could repent but one day he would come This is the summ of their Answer There was a time limited and determined for the coming of the Messiah This time is signified in general in the Scripture to be before the destruction of the Second Temple and the utter departure of Scribe and Law-giver from Judah but all this designation of the time was but conditional and the accomplishment of it had respect unto their righteousness repentance good works and merits which they failing in their Messiah is not yet come To this issue is their infidelity at length arrived But there are reasons innumerable that make naked the vanity of this pretence Some of them I shall briefly insist upon at present and more fully afterwards First We have before proved that not the Jews only but the Gentiles also even § 18 the whole world was concerned in the coming of the Messiah The first promise of him concerned mankind in general without the least particular respect unto any one peculiar people Gen. 3.15 The next solemn renovation of it unto Abraham extends the blessing wherewith it was to be attended unto all the kindreds of the earth Gen. 12.3 Chap. 18.18 The whole restriction of the promise unto him and to his posterity consisted only in the designation of them to be the means of bringing forth that Messiah who was to be a blessing unto all Nations And when Jacob foretells his coming of Judah Gen. 49.10 he declares who were to have an equall share in the blessing of it together with his posterity to him saith he shall be the gathering of the people The same course do all the succeeding Prophets proceed in They every where declare that the Gentiles the Nations of the world were equally concerned with the Jews in the promise of the coming of the Messiah if not principally intended because of their greatness and number In mercy love compassion and philanthrophy did God provide this blessed remedy for the recovery of mankind both Jews and Gentiles out of that misery whereunto they had cast themselves by sin and Apostacy from him The time of exhibiting this remedy unto them he promised also and limited stirring them up unto an expectation of its accomplishment as that whereon all their happiness did depend Shall we now suppose that all this love grace and mercy of God towards mankind that his faithfulness in his promises were all suspended on the goodness righteousness merits and repentance of the Jews that God who so often testifies concerning them that they were a people wicked obstinate stubborn and rebellious should make them keepers of the everlasting happiness of the whole world that he hath given the fountain of his grace and love which he intended and promised should overflow the whole earth and make all tâ—e barren Wildernesses of it fruitful unto him to be closed and stopped by them at theiâ— pleasure that it should be in their power to restrain all the promised â—ffects of them from the world As if he should say in his promises I am resolved out of mine infinite Goodness and Compassion towards you O ye poor miserable Sons of Adam to send you a Saviour and a Deliverer who at such a time shall come and declare unto you the way of life eternal shall open the door of Heaven and save you from the wrath that you have deserved but I will do it on this condition that the Jews an obstinate and rebellious people be good holy righteous and penitent for unless they be so the Saviour shall not come nor is it possible he should untill they be so This of themselves they will never be nor do I intend to make them so If they can perswade us that God hath thus placed them in his Throne and given his Grace and truth into their hands to make effectuall or frustrate at their pleasure and suspended his good will towards the residue of mankind on their obedience whom he testifieth to have been alwayes stubborn and disobedient they may also hope to prevail with us to believe that they only are men and all other beasts as some of their Talmudical Masters have affirmed At present we find it by blessed experience that their wickedness hath not made the Truth of God of no effect § 19 Secondly When God limited and foretold the time of the coming of the Messiah he either foresaw what would be the State and condition of the Jews as to their Repentance and Good Works or he did not If they say he did not then besides that they deny him to be God by denying those Essential Attributes of his nature which the very Heathen acknowledged in their Deities They also utterly overthrow all the Prophecies and predictions of the Old Testament for there is not any of them but depend on a supposition of the prescience of God and this is nothing but to countenance their unbelief with perfect Atheism If they say he did
those only of the carnal seed of Abraham who embrace the promise are received in this matter to be his seed so all that follow the faith of Abraham and believe unto Righteousness as he did are his sons and the seed of the promise although carnally they were not his off-spring The same also is to be said concerning those names of Sion and Hierusalem of both which such glorious things are spoken I suppose none can imagine that it is the little Hill so called or the streets and buildings of the Town that God did so regard But one of them having been for a season in the days of David the special place of his worship and the other the principal habitation of Church and people God expresseth his Love and Good-will to his Church and Worship under those names and it is a fond thing to suppose that the respects mentioned should be unto those places themselves which now for a thousand years have lain waste and desolate Those promises then which we find recorded concerning Sion Hierusalem the seed of Abraham Jacob Israel do respect the Elect of God called unto the faith of Abraham and worshipping God according unto his appointment be they of what People or Nation soever under heaven And this we have proved before in our dissertation about the Oneness of the Church of the Old and New Testament Fifthly By all people all Nations the Gentiles all the Gentiles not all absolutely especially § 7 at any one time or season are to be understood but either the most eminent and most famous of them or those in whom the Church by reason of their vicinity is more especially concerned God oftentimes charged the Jews of old that they had worshipped the gods of all the Nations whereby yet not all Nations absolutely but only those that were about them with whom they had commerce and communication were intended Those Expressions then of all Nations and all Kingdoms who are said to come into the Church and submit themselves unto the Kingdom of the Messiah at his coming do not denote all absolutely in the world especially at any one time or season but only such as are either most eminent among them or such as God would cause his light and truth to approach unto And those which in an especial manner seem to be designed in those prophetical expressions are that collection of Nations whereof the Roman Empire was constituted which obtained the common appellation of the whole World being for the main of them the posterity of Japhet who were to be perswaded to dwell in the Tents of Shem. The Jews would have all Nations absolutely to be intended and Kimchi with Aben Ezra tells us on Isa. 2.4 in those words of the Prophet He shall judge among the Nations that all Nations of the Earth shall live at peace for what ever controversies they have among themselves they shall come and refer the determination of them to the Messiah living at Jerusalem But how this should be done by all the Nations of the Earth absolutely they are not pleased to declare unto us Certainly the heat of some of their differences will be much abated before they have made a full end of their journey § 8 Sixthly It must be observed that what ever is to be done and effected by the Spirit Grace or Power of the Messiah during the continuance of his Kingdom in this world it is mentioned in the Promises as that which was to be accomplished at or by his coming But here as we before observed lyeth the mistake of the Jews what ever is spoken about his Work and Kingdom they expect to have fulfilled as it were in a day which neither the nature of the things themselves will bear nor is it any way suited unto the Glory of God or the duration of this Kingdom in the world The Kingdom of the Messiah is prophesied of to be set up in the room of the other great Kingdoms and Monarchies that are in the world And if we take an instance in the last Monarchy of Daniel namely the Roman it is spoken of as that which came forth as it were all at once into the world and did all its work immediately when we know that from its first rise to the end of the things there spoken of there passed above the space of a thousand years But yet all the things ascribed unto it are mentioned as attending its rise and coming and that because they were in process of time affected by its power And in like manner all the things that are foretold about the Kingdom of the Messiah are referred unto his Coming because before that they were not wrought and they are produced by his Spirit and Grace the foundation of them all being perfectly and unchangeably wrought in what he did and effected upon his first coming and appearance It is no wonder then that many particular promises seem as yet to be unfulfilled for they were never designed to be accomplished in a day an year an age one place or season but in a long tract of time during the continuance of his Kingdom that is from his coming unto the end of the world And as the care of the accomplishment of those promises is upon so the ordering of the time and season of their being effected belongs unto the Counsel and Will of the Father who as unto his Children and Servants hath engaged unto him that he should see of the travail of his soul in all Generations and as unto his Adversaries hath said Sit thou on my right hand untill I make thine enemies thy footstool § 9 Again There are two wayes whereby Promises may be said to be accomplished by him who gives them The one is when all is done in respect of outward means helps and advantages that is needful for that end and which if men do not embrace and make use of they are left unexcusable and have none to blame for their coming short of enjoying the full benefit of the Promises but themselves alone And in this sense all the Promises contended about are long since accomplished towards all the world There is plentiful provision made in the doings and Doctrine of the Messiah as to outward means for the peace of all the Nations in the world for the Ruine of all false Worship for the uniting of Jews and Gentiles in one body in Peace and Unity and that these things are not actually effected the whole defect lyes in the blindness unbelief and obstinacy of the sons of men who had rather perish in their sins then be saved through obedience to this Captain of Salvation 2. God doth sometimes accomplish his Promises by putting forth the efficacious power of his Spirit and Grace effectually and actually to fulfill them by working the things promised in and upon them unto whom they are promised And thus are all the Promises of God that concern the Messiah his Work his Mediation with the effects of them his Grace and
Jesus of Nazareth setting aside that knowledge and worship of God which was in Judea a little corner of the earth and that also by their own confession then horribly defiled and profaned the whole world especially the greatest and most potent and flourishing Nations of it in particular the whole Roman Empire especially concerned in these predictions was utterly ignorant of the true God and engaged in the Worship of Idols and Devils and that from time immemorial 2. That although the Jews had taken great pains and compassed Sea and Land to make Proselytes yet they were very few and those very obscure persons whom they could at any time or in any place prevail withall to receive the knowledge or give up themselves unto the Worship of the God of Israel of converting People or Nations unto his obedience they now entertained the least hopes 3. It is manifest to all the world that not only upon the coming of Jesus but also by vertue of his Law and Doctrine all the Old Idolatry of the world was destroyed and that whole fabrick of Superstition which Satan had been so many Ages engaged in the erection of was cast to the ground and those Gods of the Earth which the Nations worshipped utterly famished Hence it is come to pass at this day that no People or Nation under Heaven doth continue to worship those Gods which the Old Empires of the World adored as their Deities and in whose service they waged War against the God of Israel and his people And all that knowledge that is at this day in the world of one true living God and the reception of the God of Israel for that true God however abused as it is by some Mahumetans and others it did all originally proceed from the Doctrine of Jesus Christ whom these ungrateful people hate and persecute Had it not been for him and his Gospel the true God the God of their fore-fathers had been no more owned in the world at this day then he was at his coming in the flesh and yet these poor blinded creatures can see no glory in him or in his Ministry 4. The Lord Jesus Christ by his Spirit and Word did not only destroy Idolatry and false Worship in the world but also brought the greatest and most potent Nations of it to the Knowledge of God that in comparison of what was past it covered the earth as the Waters cover the Seas This the Jews saw and repined at in the flourishing times of the Roman Empire when the Lord was one and his Name was one in the whole earth as that Expression is used in the Scripture 5. The Way whereby this Knowledge and Worship of the true God was dispersed over the face of the earth and spread its self like an mundation of saving waters over the world was by such a secret energy of the spirit of Christ accompanying his Word and the Ministration of it that it wholly differed from that operous burdensome and for the most part ineffectual way of teaching which was used by the Priests Levites and Scribes of old there being much more of the efficacy of Grace then of the pains of the Teachers seen in the Effects wrought and produced according to the Words of the Promise Jerem. 31.34 6. In this diffusion of the knowledge of God there was way made for the Union Agreement and joint Consent in Worship of those that should receive it For both the partition wall between Jews and Gentiles was removed and both people did actually coalesce into one body worshipping God with one lip and shoulder and also an holy and plain way of spirituall Worship was prescribed unto all that should or did embrace the Law of the Messiah 7. Notwithstanding all that hath been already accomplished yet there is still room and time left and remaining for the further accomplishment of these predictions so that before the close of the Kingdom of the Messiah not one Tittle of them shall fall to the ground And thus also the open Event known to all the world doth manifest the due and full accomplishment of these Promises making it unquestionable that the Messiah is long since come and hath fulfilled the work that he was designed of old unto Neither are the Exceptions of the Jews of any force to invalidate our Application § 19 of these Promises Two things they object unto us First the Idolatry that is yet in the world especially among Christians Secondly The differences in Religion that every where abound amongst men For 1. We have shewed already that these and the like Predictions are to have a gradual accomplishment not all at once in every place It is sufficient that there is an everlasting foundation laid for the destruction of all false Worship which having had a conspicuous and glorious Effect in the most eminent Nations of the world sufficient to answer the intention of the Prophecy shall yet further in the appointed seasons root out the remainder of all superstition and Apostacy from God 2. For what concerns Christians themselves it cannot be denyed but that many who are so called have corrupted themselves and contracted the guilt of that horrible iniquity which they charge upon them But this being the crime and guilt of some certain Persons and not of the whole society of the Professors of Christianity ought not to be objected unto them And I desire to know by what means the Jews suppose that themselves and the Nations of the world shall be kept from Idolatry and false Worship in the dayes of their Messiah if it be because their Messiah shall give such a perfect Law and such full instructions in the mind and will of God that all men may clearly know their duty we say that this is already done in the highest degree of perfection that is conceivable but what if notwithstanding this men will follow their own vain reasonings and imaginations and fall from the rule of their obedience into Will-worship and Superstition what remedy have they provided against such backsliding if they have none but only the pressing upon them their duty to the Law Word and Institutions of God we have the same and do make use of it to the same end and purpose If they shall say that their Messiah will kill them and slay them with the sword we confess that ours is not of that mind and desire them to take heed least in the room of the holy humble merciful Kings promised the Church they look for and desire a bloody Tyrant that should exercise force over the minds of men and execute their revenge and lusts on those whom they like not 3. This Apostacy of some Professors of Christianity into false Worship Idolatry and Persecution is foretold obscurely in the Writings of the Old Testament it self but most plainly in those of the Gospel or Revelations made by the Lord Christ unto his Apostles concerning the state of the Church unto the end of the world so that from thence
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
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
condescention unto us As First His Greatness His Greatness is unsearchable saith the Psalmist Psal. 145.3 That is it is Infinite The Immensity of his nature is his Greatness The Heaven of Heavens saith Solomon cannot contain him 1 Kings 8.27 The Infiniteness and Ubiquity of his Essence is beyond all that the Understanding and Imagination of man can reach unto If men would set themselves to think and imagine a Greatness they can reach no higher than Heavens above Heavens and that as far as they can fancy but this expresseth not Immensity Those Heavens of Heavens cannot contain him Our Thoughts of Greatness are apt to consist in adding one thing unto another until that which we think on be extended unto the utmost of our Imagination But this hath no Relation unto the Immensity of God which is not his filling of all imaginary Place or Space but an Infinite Existence in an Infinite Being so that as he is present with indistant from the whole Creation for saith he Do not I fill Heaven and Earth Jer. 23.24 So is he no less present where there is no part of the Creation And if he should produce thousands of Worlds which he can do by his Power he would be no less present in them all indistant from every thing in them than he is in and unto this which he hath already created And this not by the extending of his Essence and Greatness but by the infiniteness of his Being Neither are there Parts in this Immensity for that which hath Parts cannot be Infinite or Immense Somewhat of God is not present in Heaven and somewhat in earth but God is wholly present in his whole Being every where This leaves no place for the imagination of men but calls us for pure Acts of Understanding and Faith to assent unto it And thus far Reason will go that it will assent unto the truth of that which it cannot comprehend because it is convinced that it cannot be otherwise What remains it leaves to Faith and Reverential Adoration Reason having by the help of Divine Revelation lead the mind and soul thus far that God is immense not only present unto the whole Creation but existing in his infinite being where no creature is and that in his whole Essence equally there it gives them up to Admiration Reverence Adoration and the Improvement by faith of this Excellency of God where ever they are so doth the Psalmist Psal. 139.7 8 9 10 11. Thoughts of Gods Omnipresence are of singular use to the soul in every condition And who can sufficiently admire this Excellency of the Nature of God How astonishable is this his Greatness How are all the Nations of the world as the drop of a bucket as the dust of the ballance as Vanity as Nothing before him What is a little dust to an Immensity of Being To that whose Greatness we cannot measure whose Nature we cannot comprehend whose Glory we can only stand afar off and adore What is a poor worm unto him who is every where and who is every where filled with his own Excellencies and Blessedness The issue of all our thoughts on this Property of Gods Nature is Admiration and holy Astonishment And whence is it that he should take thought of us or set his heart upon us And this Greatness of God doth he set forth by shewing what a mean thing the whole Creation which we behold is unto him Who hath measured the Waters in the hollow of his hand and meted out the Heavens with a span and comprehended the dust of the Earth in a measure and weighed the Mountains in scales and the Hills in a ballance Behold the Nations are as a drop of a bucket and are counted as the small dust of the ballance behold he taketh up the Isles as a very little thing all Nations before him are as nothing and they are counted unto him less than nothing and vanity Isa. 40.12 15 17. Secondly His Infinite Self-sufficiency doth manifest it self in his works for all these things are the absolute product of his Power and Wisdom and Goodness From the infinite stores and Treasures of them did he bring them all forth They had no previous matter whereof they were made no Reason cause or end was there why they should be made but only what was in himself and from himself Rom. 11.36 Rev. 4.11 Now this could not have been without an Infinite Self-sufficiency in himself from whence it is that all things begin and end in him And had he not been every way self-sufficient before the Existence of all other things out of nothing nothing could have been produced And this ariseth from his Fulness of Being which he declareth by his names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denote his self-Being his self-existence his self-sufficiency All the Propertyes of his Nature being infinite have that which satisfies them and fills them His Vnderstanding is infinite And as nothing could comprehend the Infinite Nature of God but an Infinite Understanding God could not know himself if his Understanding were not infinite so nothing could satisfie an Infinite Understanding but an Infinite Object the Understanding of God could not be blessed and in rest if the Object of it the Nature of God were not infinite God by his Understanding knows the extent of his Infinite Power and so knows not only what he hath wrought by his Power but also what ever he can so do And this suitableness of the Properties of God one to another as it makes them because infinite not really to differ from one another or from his Nature it self so it gives them all Rest Blessedness Satisfaction and self-sufficiency As to continue in our former instance the Blessedness of the Vnderstanding of God consists in its Comprehension of the whole Nature of God nor is it capable of more because it can comprehend no more Hence is God Alsufficient and eternally blessed in the contemplation and enjoyment of his own Excellencies For Self-sufficiency is the fountain of Blessedness Where any thing is wanting there is no absolute Blessedness And hence is the Blessedness of God absolute eternal and essential unto him because it hath its rise and spring absolutely in himself his own fulness of Being his own sufficiency unto and for himself All the Blessedness of the creatures that we shall or may ever attain unto is but dependent derivative and communicated because though nothing shall be wanting unto us yet the spring of our supplies shall never be in our selves but in God His Blessedness is absolute because it is from himself and in himself in his Being every way self-sufficient This it is to be absolutely blessed Hence God made not these things because he had need of them for if he had had need of them he could not have made them or that they should add any thing unto him for that is not infinite unto which any thing can be added nor that he might settle