whos 's Mercifull Good Pleasure towards them Moses prayed for Deut. 33.16 that is the Father of Lights from whom descendeth every good and perfect Gift James 1. v. 17. These things evidently express God and none other and yet he is said to be an Angel sent of God in his Name and unto his Work So that he can be no other but a certain Person of the Deity who accepted of this Delegation and was therein revealed unto the Church as he who was to take upon him the seed of Abraham and to be their eternal Redeemer § 18 Josh. 5. v. 13 14 15. And it came to pass whilest Joshua was by Jericho that he lift up his eyes and looked and behold there stood a man over against him with his sword drawn in his hand and Joshuah went unto him and said unto him art thou for us or for our adversaries and he said Nay but as Prince of the Host of the Lord am I now come And Joshuah fell on his face to the earth and did worship and said unto him what saith my Lord unto his servant And the Prince of the Lords Host said unto Joshuah loose thy shooe from of thy foot for the place whereon thou standest is holy The appearance here is of a Man v. 13. A man of War as God is called Exod. 15. v. 3. armed with his sword drawn in his hand as a token of the business he came about At first sight Joshuah apprehends him to be a Man only which occasioned his enquiry art thou for us or for our adversaries which discovers his courage and undaunted magnanimity for doubtless the appearance was august and glorious But he answers unto his whole question ãâã ãâã ãâã ãâã ãâã I am not that is a man either of your party or of the enemies but quite another Person ãâã ãâã ãâã ãâã ãâã the Prince of the Host of the Lord. And this was another illustrious manifestation of the Son of God unto the Church of old accompanyed with many instructive circumstances As 1. From the shape wherein he appeared namely of a man as a pledge of his future incarnation 2. The Title that he assumes to himself the Captain of the Lords Host he unto whom the guidance and conduct of them unto rest not only temporal but eternal was committed whence the Apostle in Allusion unto this Place and Title calls him the Captain of our Salvation Heb. 2. v. 10. and 3. The Person unto whom he spake when he gave himself this Title was the Captain of the People at that time teaching both him and them that there was another supream Captain of their eternal deliverance 4. From the time and place of his appearance which was upon the first entrance of the people into Canaan and the first opposition which therein they met withall so engaging his Presence with his Church in all things which oppose them in their way unto eternal Rest. 5. From the Adoration and Worship which Joshuah gave unto him which he accepted of contrary to the duty and practice of created Angels Rev. 19. v. 10. Chap. 22. v. 8 9. 6. From the Prescription of the Ceremonies expressing Religious Reverence put off thy shoo 's with the reason annexed for the place whereon thou standest ãâã ãâã ãâã ãâã ãâã it is holiness made so by the Presence of God the like Precept whereunto was given to Moses by the God of Abraham Isaac and Jacob. Exod. 3. v. 5. By all these things was the Church instructed in the Person Nature and Office of the Son of God even in the Mysterie of his eternal distinct subsistence in the Deity his future Incarnation and condescention unto the Office of being the Head and Saviour of his Church These Manifestations of the Son of God unto the Church of old as the Angel or § 19 Messenger of the Father subsisting in his own Divine Person are all of them Revelations of the Promisâd Seed the great and only Saviour and Deliverer of the Church in his eternal Pre-existence unto his Incarnation and pledges of his future taking flesh for the accomplishment of the whole work committed unto him And many other instances of the like nature may be added out of the former and later Prophets which because in most important Circumstances they are coincident with these need not here particularly be insisted on Some of late would apply all these Appearances unto a created delegate Angel § 20 which conceit as it is irreconcileable unto the sacred Text as we have manifested so is it contrary unto the sense of the antient Writers of the Christian Church A large Collection of Testimonies from them is not suited unto our present Design and Purpose I shall therefore only mention two of the most antient of them one of the Latin the other of the Greek Church The first is Tertullian who tells us Christus semper egit in Dei Patris nominâ ipse ab initio conversatus est congressus cum Patriarchis Prophetis adv Mârâ lib. 2. Christ alwayes dealt with men in the name of God the Father and so himself from the beginning conversed with the Patriarchs and Prophets And again Christus ad colloquia humana semper descendit ah Adam usque ad Patriarchas Prophetas in visione in somno in speculo in aenigmate ordinem suum praestruâns semper aâ initio Deus in terris cum hominibus conversatus est non alius quam sermo qui caro erat futurus Adv. Praxeam It was Christ who descended into communion with men from Adam unto the Patriarchs and Prophets in Visions Dreams and Appearances or Representations of himself instructing them in his future condition from the beginning And God who conversed with men on earth was no other but the Word who was to be made flesh The other is Justin Martyr whose word needs not be produced seeing it is known how he contends for this very thing in his Dialogue with Trypho That which is more direct unto our purpose is to enquire into the Apprehensions § 21 of the Jewish Masters concerning the Divine Appearances insisted on granted unto the Patriarchs and Church of old with what may thence be collected for their conviction concerning the Person of the Messiah The most part of their Expositors do I confess pass over the difficulties of the places mentioned I mean those which are such unto their present Infidelity without taking the least notice of them Some would have the Angel mentioned to be Michael whom they assign a Prerogative unto above the other Angels who preside over other Countreys But who that Michael is and wherein that Prerogative doth consist they know not Some say that Michael is the High Priest of Heaven who offers up the prayers of the Righteous so R. Mânahem The Priest above that offereth or presenteth the souls of the Righteous saith another more agreeably unto the Truth then they are aware of One signal instance only of the evidence of the Truth
of old spoken unto the Fathers in the Prophets hath in these last dayes spoken unto us in the Son whom he hath appointed heir of all by whom also he made the worlds THe Apostle intending a comparison between the Mosaical Law and the Gospel referreth it unto two Heads First Their Revelation and Institution whence the Obligation to the Observance of the one and the other did arise and Secondly Their whole Nature Vse and Efficacy The First he enters upon in these words and premising that wherein they did agree distinctly layes down the severals wherein the difference between them doth consist both which were necessary to compleat the comparison intended That wherein they agree is the Principal Efficient Cause of their Revelation or the Prime Author from whom they were This is God He was the Author of the Law and Gospel He spake of old in the Prophets he spake in the last dayes in the Son Neither of them were from Men not one from one Principle and the other from an other both have the same Divine Original See 2 Tim. 3.16 2 Pet. 1.16 17 18 19 20 21. Herein they both agree Their difference in this respect namely of their Revelation he refers to four Heads all distinctly expressed saving that some branches of the Antithesis on the part of the Gospel are only included in the opposite expressions that relate unto the Law Their difference First Respects the manner of their Revelation and that in two particulars 1. The Revelation of the Will of God under the Law was given out by divers parts that under the Gospel at once or in one dispensation of Grace and Truth 2. That in diverse manners this one way only by the Spirit dwelling in the Lord Christ in his fulness and by him communicated unto his Apostles Secondly The Times and Seasons of their Revelation that of the Law was made of Old formerly in Times past This of the Gospel in these last dayes Thirdly The Persons to whom the Revelation of them was made That was to the Fathers this to us Fourthly And principally the Persons by whom these Revelations were made That was by the Prophets this by the Son God spake then in the Prophets now he hath spoken in the Son The whole stress of the Apostles Argument lying on this last instance omitting the prosecution of all the other particulars he enters upon the further description of this immediate Revealer of the Gospel in whom God spake the Son and layes down in general 1. The Authority committed unto him God made him Heir of all 2. The Ground and Equity of committing that great Power and trust unto him in those words by whom also he made the worlds whereby he opens his way to the farther declaration of his Divine and incomparable Excellencies wherein he is exalted far above all or any that were employed in the Revelation or Administration of the Law of Moses and the holy Worship instituted thereby All these particulars must be opened severally that we may see the intendment of the Apostle and the force of his Argument in the whole and some of them must necessarily be somewhat largely insisted on because of their influence into the ensuing Discourse I. That wherein the Law and Gospel do both agree is that God was the Author of them both About this there was no difference as to the most of them with whom the Apostle treated This he takes for granted For the Professing Jews did not adhere to Mosaical Institutions because God was their Author not so of the Gospel but because they were given from God by Moses in such a manner as never to be changed or abrogated This the Apostle layes down as an acknowledged Principle with the most that both Law and Gospel received their Original from God himself proving also as we shall see in the progress of our Discourse to the conviction of others that such a Revelation as that of the Gospel was foretold and expected and that this was it in particular which was preached unto them Now God being here spoken of ân distinction from the Son expresly and from the Holy Ghost by evident implication it being He by whom he spake in the Prophets that name is not taken ãâã ãâã ãâã ãâã ãâã substantially to denote primarily the Essence or being of the Deity and each person as partaking in the same nature but ãâã ãâã ãâã ãâã ãâã denoting primarily one certain Person and the divine nature only as subsisting in that Person This is the Person of the Father as elsewhere the Person of the Son is so signified by that name Acts 20.28 John 1.1 2. Rom. 9.5 1 Tim. 3.16 1 John 3.16 Chap. 5.20 As also the Person of the Holy Spirit Acts 5.3 4. 1 Cor. 12.7 11. Col. 2.2 So that God even the Father by the way of eminency was the peculiar Author of both Law and Gospel of which afterwards And this observation is made necessary from hence even because he immediately assigns Divine Properties and Excellencies unto another Person evidently distinguished from him whom he intends to denote by the name God in this place which he could not do did that name primarily express as here used by him the divine nature absolutely but only as it is subsisting in the Person of the Father From this head of their Agreement the Apostle proceeds to the instances of the difference that was between the Law and the Gospel as to their Revelation from God of which a little inverting the order of the words we shall First consider that which concerns the Times of their giving out sundry of the other instances being regulated thereby For the First or the Revelation of the Will of God under the Old Testament it was of old God spake ãâã ãâã ãâã ãâã ãâã formerly or of old Some space of time is denoted in this word which had then received both its beginning and end both which we may enquire after Take the word absolutely and it comprizes the whole space of time from the giving out of the first Promise unto that End which was put unto all Revelations of publick use under the Old Testament Take it as relating to the Jews and the rise of the time expressed in it is the giving of the Law by Moses in the Wilderness And this is that which the Apostle hath respect unto He had no contest with the Jews about the first Promise and the service of God in the world built thereon nor about their Priviledge as they were the Sons of Abraham but only about their then present Church Priviledge and claim by Moses Law The proper date then and bound of this ãâã ãâã ãâã ãâã ãâã of old is from the giving out of Moses Law and therein the constitution of the Judaical Church and Worship unto the close of publick Prophecie in the dayes of Malachi From thence to the dayes of John Baptist God granted no extraordinary Revelation of his Will as to the standing
ãâã ãâã ãâã ãâã the Essential Word of God who is the Person spoken of nor ãâã ãâã ãâã ãâã ãâã the Word spoken by him in the revelation of himself his mind and will but a Word that is effectual and operative namely the putting forth of his Divine Power with easiness and Authority accomplishing his Will and Purpose in and by all things This in the Vision of Ezekiel is the communication of a spirit of life to the Cherubs and Wheels to act and move them as seems good to him by whom they are guided For as it is very probable that the Apostle in these words setting forth the Divine Power of the Son in ruling and governing the whole Creation did intend to mind the Hebrews that the Lord Christ the Son is he who was represented in the form of a man unto Ezekiel ruling and disposing of all things and the ãâã ãâã ãâã ãâã ãâã the Almighty whose voice was heard amongst the Wheels so it is most certain that the same thing is intended in both places And this expression of upholding or disposing of all things by the word of his power doth fully declare the glorious providence emblematically expressed in that Vision The Son being over all things made by himself as on a Throne over the Cherubims and Wheels influenceth the whole Creation with his Power communicating unto it respectively subsistence life and motion acting ruling and disposing of all according to the counsel of his own will This then is that which the Apostle assigns unto the Son thereby to set out the dignity of his Person that the Hebrews might well consider all things before they deserted his Doctrine He is one that is partaker essentially of the Nature of God being the brightness of glory and the express image of his Father's Person who exerciseth and manifesteth his divine Power both in the creation of all things as also in the supportment rule and disposal of all after they are made by him And hence will follow as his Power and Authority to change the Mosaical Institutions so his Truth and Faithfulness in the Revelation of the Will of God by him made which it was their duty to embrace and adhere unto The several passages of this Verse are all of them conjoyned by the Apostle and used unto the same general end and purpose but themselves are of such distinct senses and importance considered absolutely and apart that we shall in our passage take out the Observations which they singly afford unto us And from these last words we may learn 1. Our Lord Jesus Christ as the Son of God hath the weight of the whole Creation upon his hand and disposeth of it by his Power and Wisdom 2. Such is the nature and condition of the Vniverse that it could not subsist a moment nor could any thing in it act regularly unto its appointed end without the continual supportment guidance influence and disposal of the Son of God We may briefly consider the sum of both these joyntly to manifest the Power and Care of Christ over us as also the weak dependent condition of the whole Creation in and by it self The things of this Creation can no more support act and dispose themselves then they could at first make themselves out of nothing The greatest cannot conserve it self by its Power or Greatness or Order nor the least by its distance from Opposition Were there not a mighty hand under them all and every one they would all sink into confusion and nothing did not an effectual Power influence them they would become a slothful heap It is true God hath in the creation of all things implanted in every particle of the Creation a special natural inclination and disposition according unto which it is ready to act move or work regularly but he hath not placed this Nature and Power absolutely in them and independently of his own Power and Operation The Sun is endued with a nature to produce all the glorious effects of Light and Heat that we behold or conceive the Fire to burn the Wind to blow and all creatures also in the like manner but yet neither could Sun or Fire or Wind preserve themselves in their being or retain the principles of their Operations did not the Son of God by a constant continual emanation of his eternal Power uphold and preserve them nor could they produce any one effect by all their actings did not he work in them and by them And so is it with the sons of men with all Agents what ever whether natural and unnecessary or free and proceeding in their operations by election and choice Hence Paul tells us that in God we live and move and have our being Acts 17.28 He had before asserted that he had of one bloud made all nations v. 26. That is all men of one whom he first created to which he addes that we may may know that he hath not so left us to stand by our selves on that first foundation or that we have any Power or Ability being made to do or act any thing without him that in him that is in his Power Care Providence and by vertue of his effectual influence our lives are supported and continued that we are acted moved and enabled thereby to do all we do be it never so small wherein there is any effect of life or motion So Daniel tells Belshazzar that his breath and all his ways were in the hand of God Dan. 5.23 His breath in the supportment and continuance of his Being and his ways in his effectual guidance and disposal of them Peter speaks to the same purpose in general concerning the fabrick of the Heavens Sea and Earth 2 Pet. 3.5 Now what is thus spoken of God in general is by Paul particularly applied unto the Son Col. 1.16 17. All things were created by him and for him and he is before all things and by him all things consist He did not only make all things as we have declared and that for himself and his own glory but also he continues in the head of them so that by him and by his Power they consist are preserved in their present state and condition kept from dissolution in their singular existence and in a consistency among themselves And the reason hereof is taken first from the limited finite dependent condition of the Creation and the absolute necessity that it should be so It is utterly impossible and repugnant to the very nature and being of God that he should make create or produce any thing without himself that should have either a self-subsistence or a self-sufficiency or be independent on himself All these are natural and Essential Properties of the Divine Nature where they are there is God so that no creature can be made partaker of them Where we name a creature we name that which hath a derived and dependant Being And that which cannot subsist in and by it self cannot act so neither Secondly The Energetical Efficacy of
able there is a chain of God in it not to be broken men may gall themselves with it but cannot remove it and if God take it from them without granting them a lawful release and delivery it is to their farther misery And this is in some measure or other the portion of every one that is convinced of sin before they are freed by the Gospel And some have disputed what degrees of it are necessary before believing But what is necessary for any one to attain unto is his duty But this bondage can be the duty of no man because it is involuntary It will follow conviction of sin but it is no mans duty rather it is such an effect of the Law as every one is to free himself from so soon as he may in a right way and manner This estate then befalls men whether they will or no. And this is so if we take bondage passively as it affects the soul of the sinner which the Apostle seems to intend by placing it as an effect of the fear of death take it actively and it is no more than the sentence of the Law which works and causeth it in the soul and so all sinners are inevitably obnoxious unto it And this estate as we observed fills men with desires after and puts them upon various attempts for deliverance Some desire only present ease and they commonly with-draw themselves from it by giving up themselves wholly unto their hearts lusts and therein to Atheism which God oftentimes in his righteous judgment gives them up unto knowing that the day is coming wherein their present woful temporal relief will be recompenced with eternal misery Some look forwards unto what is to come and accordingly to their light and assistance variously apply themselves to seek relief Some do it by a righteousness of their own and in the pursuit thereof also there are ways innumerable not now to be insisted on and some do it by Christ which how it is by him effected the Apostle in the next place declares Two things as was shewed are affirmed of the Lord Christ in consequence unto the premised supposition of the childrens being partakers of flesh and bloud and of their obnoxiousness unto death and to bondage 1. That of their natural condition he himself partook 2. That from their moral condition he delivered them which that he might do it was necessary that he should partake of the other 1. He himself did likewise partake of the same The word ãâã ãâã ãâã ãâã ãâã likewise in like manner doth denote such a similitude as is consistent with a specifical identity And therefore Chrysostom from hence urgeth the Marcionites and Valentinians who denyed the reality of the Humane Nature of Christ seeing that he partook of it in like manner with us that is truly and really even as we do But yet the word by force of its composition doth intimate some disparity and difference He took part of humane nature really as we do and almost in like manner with us For there were two differences between his being partaker of humane nature and ours First In that we subsist singly in that nature but he took his portion in this nature into subsistence with himself in the Person of the Son of God Secondly This nature in us is attended with many infirmities that follow the individual persons that are partakers of it in him it was free from them all And this the Apostle also intimates in the word ãâã ãâã ãâã ãâã ãâã changing his expression from that whereby he declared the common interest of the children in the same nature which is every way equal and alike The whole is That he took his own Portion in his own Manner unto himself And this Observation removes what is hence objected against the Deity of Christ. Cum Christus saith Schlictingius hominum mortalium fragilium dux fautor sit propterea is non Angelus aliquis multo verò minus ipse Deus summus qui solus immortalitatem habet sed homo suo tempore malis variis calamitatibus obnoxius esse debuit It is true it appears from hence that Christ ought to be a man subject to sufferings and death and not an Angel as the Apostle farther declares in the next verse but that he ought not to be God it doth not appear As God indeed he could not die but if he who was God had not taken part of flesh and bloud God could not have redeemed his Church with his own blood But this is the perpetual Paralogism of these men Because Christ is asserted to have been truly a man therefore he is not God which is to deny the Gospel and the whole mystery of it He proceeds with his exceptions against the application of these words unto the incarnation of the Lord Christ the sum whereof is that the words ãâã ãâã ãâã ãâã ãâã denote an universal conformity or specifick identity between Christ and the children not only as to the Essence but also as to all other concernments of humane nature or else no benefit could redound unto them from what he did or suffered But 1. The words do not assert any such thing as hath been declared 2. It is not true The children were partakers of humane nature either by Creation out of the dust of the earth as Adam or by natural generation The Lord Christ was conceived of a Virgin by the power of the Holy Ghost and yet the benefit redounds unto the children It is evident then that the similitude urged by the Apostle is confined to the substance of flesh and bloud or the Essence of Humane Nature and is not to be extended unto the personal concernments of the one or the other nor the way whereby they became partakers of the same nature Nor is the argument for the Incarnation of Christ taken meerly from the expressions in this verse but whereas he had before proved him to be above and before the Angels even God over all and here intimating his existence antecedent to his participation of flesh and blood his Incarnation doth necessarily ensue The necessity of this Incarnation of Christ with respect unto the End of it hath before been declared evinced and confirmed We shall now stay only a little to admire the Love Grace and Mysterie of it And we see here IV. That the Lord Christ out of his inexpressible Love willingly submitted himself unto every condition of the Children to be saved by him and to every thing in every condition of them sin only excepted They being of flesh and blood which must be attended with many infirmities and exposed unto all sorts of Temptations and miseries he himself would also partake of the same His delight was of Old in the Sons of men Prov. 8.30 and his heart was full of thoughts of Love towards them and that alone put him on this Resolution Gal. 2.20 Rev. 1.5 When God refused Sacrifices and Burnt-Offerings as insufficient to make the
to help assist or relieve can in any sense be applied unto the Angels that must be intended if any For the word must denote either any help assistance or relief in general or that especial help and assistance which is given by Christ in the work of Reconciliation and Redemption If the first be intended I much question the truth of the assertion seeing the Angels owe their establishment in grace unto Christ and their advancement in glory Ephes. 1.10 If it be to be taken in the latter sense as is pretended then the nature of the discrete Axiom here used by the Apostle requires that there be the same need of the help intimated in both the disparates which is denied as unto the one and affirmed as unto the other But now the Angels that is the good Angels had no need of the help of Redemption and Reconciliation unto God or of being freed from death or the fear of it which they were never obnoxious unto And what remains for the clearing of the mind of the Apostle will appear yet farther in the ensuing Observations from the words I. The Lord Jesus Christ is truly God and Man in one Person and this is fully manifested in these words For first there is supposed in them his prae-existence in another Nature than that which he is said here to assume He was before he subsisted before or he could not have taken on him what he had not This was his Divine Nature as the like is intimated where he is said to be made flesh Joh. 1.14 to be made of a woman Gal. 4.4 to be manifested in the flesh 1 Tim. 3.16 to take on him the form of a servant Phil. 2.8 9. as here he took the seed of Abraham he was before he did so that is the Son the Word of God the Son of God as in the places mentioned eternally prae-existing unto this his Incarnation For the subject of this Proposition he took on him c. denotes a person prae-existing unto the act of taking here ascribed unto him which was no other than the Son of God 2. He assumed he took to himself another nature of the seed of Abraham according unto the promise so continuing what he was he became what he was not For 3. He took this to be his own nature he so took it as himself to become truly the seed of Abraham to whom and concerning whom the promise was given Gal. 3.16 and was himself made of the seed of David according to the flesh Rom. 1.3 and as concerning the flesh came of the fathers Rom. 9.5 and so was the Son of David the Son of Abraham Matth. 1.1 And this could no otherwise be done but 4. by taking that Nature into Personal Subsistence with himself in the Hypostasis of the Son of God the nature he assumed could no otherwise become his For if he had by any ways or means taken the person of a man to be united unto him in the strictest union that two persons are capable of a Divine and an Humane the nature had still been the nature of that other person and not his own But he took it to be his own nature which it could no ways be but by personal union causing it to subsist in his own person And he is therefore a true and perfect Man for no more is required to make a complete and perfect man but the entire nature of man subsisting And this is in Christ as a man the Humane nature having a subsistence communicated unto it by the Son of God And therefore 6. This is done without a multiplication of persons in him For the Humane Nature can have no personality of its own because it was taken to be the nature of another person who was prae-existent unto it and by assuming of it prevented its proper personality Neither 7. did hence any mixture or confusion of natures ensue or of the essential properties of them for he took the seed of Abraham to be his Humane Nature which if mixed with the Divine it could not be And this he hath done 8. inseparably and for ever Which things are handled at large else-where II. The Redemption of Mankind by the taking of our nature was a work of meer Sovereign grace He took the seed of Abraham he took not the nature of Angels And for what cause or reason Can any be assigned but the Sovereign Grace Pleasure and Love of God nor doth the Scripture any where assign any other And this will the better appear if we consider First That for a sinning nature to be saved it was indispensibly necessary that it should be assumed The nature of Angels being not taken those that sinned in that nature must perish for ever and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned seem not to have considered aright the nature of sin and the Justice of God Had any other way been possible why doth the perishing of Angels so inevitably follow the non-assumption of their nature This way alone then could it be wrought Secondly That we were carrying away all humane nature into endless destruction for so it is intimated whence Christs assumption of it is expressed by his putting forth his hand and taking hold of it to stop it in its course of apostasie and ruine Of Angels only some individual persons fell from God but our whole nature in every one to whom it was communicated from and by Adam was running head-long to destruction In it self there could be no relief nor any thing to commend it unto God Here Sovereign Grace interposeth The love of God to mankind Tit. 3.4 As to the Angels he spared them not 2 Pet. 2.4 He spared not them and spared not his Son for us Rom. 8.32 And if we consider rightly what the Scripture informs us of the number and dignity of the Angels that sinned of their nature and ability to accomplish the will of God and compare therewith our own vileness and low condition we may have matter of eternal admiration suggested unto us And there was infinite Wisdom as well as Sovereign Grace in this dispensation sundry branches whereof the Apostle afterwards holds out unto us Verse XVII XVIII HAving declared the general Reasons why the Son or Messiah was for a little while to be made lower than the Angels in his Incarnation and sufferings and shewed the ends thereof the Apostle proceeds to declare other especial ends of this divine Dispensation and therein makes way unto what he had to instruct the Hebrews in about the Priestly Office of Christ which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about and to inform them in Verse 17 18. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã V. unde debuit whence he ought So Beza Syr. ãâã ãâã ãâã ãâã ãâã for which cause or wherefore it was just meet or equal Others
Explication and Vindication of this Prophesie I have only by the way more particularly considered the Evasions of this man who is called amongst the Masters of the present Judaical Profession the Wise that the Reader may know what thoughts to entertain concerning the Expositions and Objections of others of them who have not attained that reputation The subject here spoken of is Judah and that not as meerly declaring the person of § 8 the fourth Son of Jacob but the Tribe and Family that sprang and was to spring from him So are the whole Tribes every where called in Scripture by the name of him from whom they sprang and that principally from the Prophesie and Blessing in this Chapter wherein the common stream of Patriarchal blessing hitherto running in one channell is divided into twelve branches each Son of Jacob being constituted a distinct spring of Benediction unto his posterity Now that the Tribe of Judah and not his person but only as from him the whole received its denomination and as he is included therein is intended in this Prophesie is evident For 1. The things mentioned in this great Patriarchal Benediction were such as should befall the Posterity of his Children to whom he spake ãâã ãâã ãâã ãâã ãâã in the latter dayes or in the end of the dayes as were all the blessings of them that went before Jacob also Now that expression in general signally denotes the times of Messsiah as we shall afterwards declare and as hath in part already been made manifest And as it relates in particular unto any of the Tribes it denotes the whole continuance of their times untill that season should be accomplished So that it cannot be restrained unto the persons of any of them 2. Nothing that is spoken of any of the rest of the Sons of Jacob belonged unto them personally no though it had its foundation in their persons or in an allusion unto their personal Actings Thus the dividing of Simeon and Levi in Jacob and the scattering of them in Israel belonged not unto their persons though what befell their posterity of that nature had a special eye unto their personal miscarriage v. 5 6 7. Neither was any thing here spoken of Judah in any measure fulfilled in his person who spent his dayes in Aegypt without any pre-eminence among his Brethren or Rule with Conquest and terror like a Lion over others It is then the Family Tribe or Posterity of Judah that by that name is here intended Now this Tribe of Judah may be considered either absolutely in its self as it was in § 9 it s separated stations and condition in the Wilderness without the mixture of any not of his posterity or with respect unto that accession which was afterwards made unto it occasionally from the other Tribes And this was fourfold First From the Lot of Simeon falling within its lot in the first inheritance of the Land Josh. 19.1 whence that Tribe though still keeping its distinct Genealogie was reckoned unto Judah and became one people with them Secondly By the cleaving of the Tribe of Benjamin whose lot lay next unto it and mixed with it in the very City of the Kingdom to the reigning house of David in the fatal division of the people 1 Kings 12.20 21 27. upon which both those Tribes were after called by the name of Judah v. 20. and the people of both ãâã ãâã ãâã ãâã ãâã Judaei or Jews Thirdly By the falling off of the Tribe of Levi with multitudes of other good men unto it out of all the Tribes of Israel upon the Idolatries and persecution of Jeroboam 2 Chron. 11.13 14 15 16 17. verses by which means that one Tribe quickly became more numerous and potent then all the rest Fourthly By the mixture and addition of those great numbers which out of all the Tribes of Israel joyned themselves unto them upon their return from Babylon and the restitution of the Worship of God amongst them in its proper place Now it is Judah with all these accessions that is intended in this Prophesie and Benediction yet so as that in many things as namely in the production of the Messiah the natural Genuine Off-spring of Judah was still to have the pre-eminence § 10 That which is foretold concerning this Judah is that it should have ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã a Scepter and Law-giver or a Writer of Laws for others observation That Rule Power and Government are hereby intended shall be afterwards evinced What time this should come to pass is not limited only after it did so it was not to cease untill the Shilo came The foundation of the execution then of this Promise in the erection of Polity and Government in that Tribe was not laid untill about six hundred and twenty years after this time So certain is that which we before observed that this Patriarchal Benediction concerned not the persons of his Sons and their then present condition but that of their posterity in the latter dayes And this was done when the Kingdom was given to David of the Tribe of Judah Neither is the kind of Government or Rule which should be erected in that Tribe expressed in the words only a Rule and Polity is promised unto it or that they should be a people having the Principle of Rule or Government in and among themselves Whilest they continued such the Scepter and Scribe departed not from them and this they did as with great variety in the outward form of Goverment though the Law and Polity amongst them were still the same so not without some intercision of Rule untill the time specified was accomplished And where the Law and Polity are still the same Accidental alterations in the Modes and manner of Governing make no Essential Change in the State of the people or nature of the Government Thus the first Constitution of Rule in that Tribe was in a way of Government absolutely Monarchical This being imprudently managed by Rehoboam lost the ten Tribes who would never afterwards submit unto the Regal Family of Judah It s retrival after an intercision made of it in the Babylonish Captivity was Ducal or by an honorary President with a mixture both of Aristocracy and of the power of the pâople Upon the ceasing of these Rulers extraordinarily called the Aristocracy in the Sanâââdrin prevailed whereunto succeeded a mixt Monarchy in the Hasmonaeans into their power and place their interest being ruined by intestine Divisions Herod by craft and external force intruded himself Neither did his Usurpation make any Essential Change in the Rule or Polity of the Nation Although in his own person he were a Forreigner for even during the turbulent Government of the Herodians with the interposition of the Roman Arms the Nation with that which constitutes a people its Laws and Polity was still continued though the Administration of Superiour Rule was not alwayes in the hands of Jews In this state things continued amongst them
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste Angelus si rem ipsam dicamus est Angelus Redemptor de quo scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâm primum caeâârùm quis ille esset verè intelligere non pyâuerâât Neque ânim ab alâis percipiebunt nâque prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose ãâã ãâã ãâã ãâã ãâã Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
was said that God spake to him face to face it is also affirmed that he did not nor could see the face of God Exod. 33.20 See John 1.17 18. Both those expressions intend only that God revealed himself unto him in a more clear and familiar way than he had done unto other Prophets or would do whilest that administration continued For although the things which he revealed to and by other Prophets were more clear evident and open to the understanding of believers than they were in the Revelation made to Moses they being intended as Expositions of it yet in the way of the Revelation its self God dealt more clearly and familiarly with Moses than with any other Prophet of that Church whatever The Second difference assigned is vain Of the times and seasons wherein the Prophets received their Visions there can be no determinate rule assigned Many of them were at ordinary seasons whilest they were waking and some about the employment of their Callings as Amos Chap. 7. v. 15. The Third also about the consternation of Spirit which befell other Prophets is groundless Sometimes it was so with them as the instance of Daniel proves Chap. 7.28 Chap. 10. v. 8. and so it befell Moses himself Heb. 12.21 which if we attain to that place we shall prove the Jews themselves to acknowledge Ordinarily it was otherwise as with him so with them as is manifest in the whole story of the Prophets There is the same mistake in the last difference assigned Moses did not so receive the Spirit of Prophecy as that he could at his own pleasure reveal those things which were not discoverable but by that Spirit or speak out the mind of God infallibly in any thing for the use of the Church without actual inspiration as to that particular which is evident from the mistake that he was under as to the manner of his Government which he rectified by the advise of Jethro Exod. 18.19 And likewise in other Instances did he wait for particular Answers from God Numb 15.34 To have a comprehension at once of the whole Will of God concerning the obedience and salvation of the Church was a Priviledge reserved for him who in all things was to have the preheminence And it seems that Maimonides himself in his exaltation of Moses excepted the Messiah For whereas in the Hebrew and Latin Copies of More Nebuch part 2. cap. 45. there are these words ãâã ãâã ãâã ãâã ãâã which Buxtorf renders est gradus hic etiam praestantissimorum consiliariorum Israelis this is the degree in Prophecy of the Counsellors of Israel the Arabick or Original hath And this also is the degree of the Messiah of Israel who goeth before or excelleth all others that is in point of Prophecy Not to follow them in their imaginations the just priviledges of Moses above all other Prophets lay in these three things 1. That he was the Law-giver or Mediator by whom God gave that Law and revealed that Worship in the observation whereof the very being of the Judaical Church did consist 2. That God in the Revelation made unto him dealt in a more familiar and clear manner as to the way of his outward dealing than with any other Prophets 3. In that the Revelation made unto him concerned the ordering of the whole house of God when the other Prophets were employed only about particulars built on his foundation In these things consisted the just and free preheminence of Moses which whether it were such as would warrant the Jews in their obstinate adherence to his Institutions upon their own Principles shall be enquired into But before we manifest that indeed it was not the Revelation of the mind of God in and by the Son which is compared with and preferred before and above this of Moses must be unfolded and this we shall do in the ensuing Observations 1. The Lord Jesus Christ by vertue of the Vnion of his Person was from the womb filled with a perfection of Gracious Light and Knowledge of God and his Will An actual exercise of that Principle of holy Wisdom wherewith he was endued in his infancy as afterwards he had not Luke 2.52 Nor had he in his humane nature an absolutely infinite comprehension of all individual things past present and to come which he expresly denyes as to the day of Judgement Mat. 24.36 Mark 13.32 but he was furnishâd with all that Wisdom and Knowledge which the humane nature was capable of both as to principle and exercise in the condition wherein it was without destroying its finite being and variety of conditions from the Womb. The Papists have made a vain Controversie about the knowledge of the humane soul of Christ. Those whom they charge with error in this matter affirm no more than what is expresly asserted in the places of Scripture above mentioned and by their answers unto those places it is evident how little they care what scorn they expose the Scripture and all Religion unto so they may secure their own mistakes But this Wisdom whatever it were is not that whereby God so revealed his mind unto him as thereby to be said to speak to us in him He had it by his Vnion and therefore immediately from the Person of the Son sanctifying that nature by the Holy Ghost which he took into subsistence with himself But the Revelation by which God spake in him unto us was in a peculiar manner from the Father Revel 1.1 and as we have shewed it is the Person of the Father that is here peculiarly spoken of And hence the enquiry of some on this place how the Second Person revealed himself to the humane nature is not to the purpose of it For it is the Person of the Father that is spoken of So that 2. The Commission Mâssion and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God unto the Church were peculiarly from the Father For the whole work of his Mediation he received command of the Father John 10.18 and what he should speak John 12.4 according to which commandment he wrought and taught John 14.31 Whence that is the common Periphrasis whereby he expressed the Person of the Father he that sent him as also he that sealed and anointed him And his Doctrine on that account he testified was not his his own that is primarily or originarily as Mediator but his that sent him John 7.16 It was from the Father that he heard the word and learned the Doctrine that he declared unto the Church And this is asserted where ever there is mention made of the Fathers sending sealing anointing commanding teaching him of his doing the wiâl speaking the words seeking the Glory obeying the commands of him that sent him See John 8.26 28 40. Chap. 14.10 c. 15.15 Revel 1.1 And in the Old Testament Zech. 2.8 Isa. 48.15 16 17. Chap. 50.4 That blessed Tongue of the Learned whereby God spake in and by
but also antecedently in his worth fitness ability and suitedness to undertake and discharge it which in a great measure depended on and flowed from his Divine Nature 3. These things being supposed we observe thirdly That as these Expressions are none of them singly much less in that conjunction wherein they are here placed used concerning any other but Christ only so they do plainly contain and express things that are more sublime and glorious than can by the Rule of Scripture or the Analogy of faith be ascribed unto any meer creature however used or exalted There is in the word evidently a comparison with God the Father he is infinitely glorious Eternally subsisting in his own Person and the Son is the brightness of his glory and the express image of his person Angels are called the sons of God are mighty in power and excellent in created glory but when they come to be compared with God it is said they are not pure in his sight and he chargeth them with folly Job 4.18 And they cover their faces at the brightness of his glory Isa. 6.2 So that they cannot be said so to be Man also was created in the image of God and is again by grace renewed thereunto Ephes. 4.23 24. But to say a man is the express image of the Person of God the Father is to depress the glory of God by Anthropomorphism So that unto God asking that question Whom will ye compare unto me and whom will you liken me unto we cannot answer of any one who is not God by nature that he is the brightness of his glory and the express image of his person Fourthly Though the design of the Apostle in general be to shew how the Father expressed and declared himself unto us in the Son yet this could not be done without manifesting what the Son is in himself and in reference unto the Father which both the expressions do in the first place declare They express him such an one as in whom the infinite Perfections and Excellencies of God are revealed unto us So that the first Application of the words namely to the Divine Nature of Christ and the first Branch of the second considering him as incarnate are very well consistent as A Lapide grants after he had blamed Beza for his interpretation The first direction then given unto our faith in these words is by what the Son is in respect of the Father namely the Brightness of his glory and the express image of his person whence it follows that in him being incarnate the Fathers glory and his person are eâââessed and manifested unto us Fifthly There is nothing in these words that is not applicable unto the Divine Nature of Christ. Some as we have shewed suppose that it is not that which is peculiarly intended in the words but yet they can give no reason from them nor manifest any thing denoted by them which may not be conveniently applied thereunto I say what ever can be proved to be signified by them or contained in them if we will keep our selves within the bounds of that holy reverence which becomes us in the contemplation of the Majesty of God may be applied unto the Nature of God as existing in the person of the Son He is in his Person distinct from the Father another not the Father but yet the same in Nature and this in all glorious Properties and Excellencies This Oneness in Nature and Distinction in Person may be well shadowed out by these Expressions He is the brightness of his glory and the express image of his person The Boldness and Curiosity of the Schoolmen and some others in expressing the way and manner of the Generation of the Son by similitudes of our understanding and its Acts declaring how he is the Image of the Father in their terms are intollerable and full of offence Nor are the rigid impositions of those Words and Terms in this matter which they or others have found out to express it by of any better nature Yet I confess that supposing with some that by the first expression here used the brightness of glory the Apostle intends to set forth unto us the Relation of the Son to the Father by an allusion unto the Sun and its Beams or the Light of Fire in Iron some relief may thence be given unto our weak understandings in the Contemplation of this Mysterie if we observe that one known Rule whose use Chrysostome urgeth in this place namely that in the use of such Allusions every thing of imperfection is to be removed in their Application unto God A few instances we may give unto this purpose holding our selves unto an Allusion to the Sun and its Beams 1. As the Sun in comparison of the Beam is of it self and the Beam of the Sun so is the Father of himself and the Son of the Father 2. As the Sun without diminution or partition of its substance without change or alteration in its nature produceth the Beam so is the Son begotten of the Father 3. As the Sun in Order of Nature is before the Beam but in time both are coexistent so is the Father in Order of Nature before the Son though in Existence both Coeternal 4. As the Beam is distinct from the Sun so that the Sun is not the Beam and the Beam is not the Sun so is it between the Father and the Son 5. As the Beam is never separated from the Sun nor can the Sun be without the Beam no more can the Son be from the Father nor was the Father ever without the Son 6. As the Sun cannot be seen but by the Beam no more can the Father but in and by the Son I acknowledge that these things are true and that there is nothing in them disagreeable unto the Analogy of faith But yet as sundry other things may be affirmed of the Sun and its Beam whereof no tollerable Application can be made to the matter in hand so I am not perswaded that the Apostle intended any such Comparison or Allusion or aimed at our Information or Instruction by them They were common people of the Jews and not Philosophers to whom the Apostle wrote this Epistle And therefore either he expresseth the things that he intends in terms answering unto what was in use among themselves to the same purpose or else he asserts them plainly in words as meet to express them properly by as any that are in use amongst men To say there is an Allusion in the words and that the Son is not properly but by a Metaphor the brightness of Glory is to teach the Apostle to express himself in the things of God For my part I understand as much of the Nature Glory and Properties of the Son in and by this expression He is the Brightness of Glory as I do by any of the most accurate expressions which men have arbitrarily invented to signifie the same thing That he is one distinct from God the Father
of that mind are many still it being so rendred by the Vulgar Translation But the consideration of these vexed Questions tending not to the opening of the design of the Apostle and meaning of the holy Ghost in this place I shall not insist upon them The 1. Hypostasis of the Father is the Father himself Hereof or of him is the Son said to be the express image As is the Father so is the Son And this agreement likeness and conveniency between the Father and the Son is Essential not Accidental as those things are between relations finite and corporeal What the Father is doth hath that the Son is doth hath or else the Father as the Father could not be fully satisfied in him nor represented by him 2. By Character two things seem to be intended 1. That the Son in himself is ãâã ãâã ãâã ãâã ãâã in the likeness of God Phil. 2.6 2. That unto us he is ãâã ãâã ãâã ãâã ãâã the image of God representing him unto us Col. 1.16 For these three words are used of the Lord Christ in respect unto God the Father ãâã ãâã ãâã ãâã ãâã and their use seems thus to difference them 1. That is said of him ãâã ãâã ãâã ãâã ãâã being existing subsisting in the form of God that is being so essentially so for there is no ãâã ãâã ãâã ãâã ãâã or Form in the Deity but what is Essential unto it This he was absolutely antecedently unto his Incarnation The whole Nature of God being in him and consequently he being in the Form of God 2. In the Manifestation of God unto us he is said to be ãâã ãâã ãâã ãâã ãâã Col. 1.16 The image of the invisible God because in him so partaker of the Nature of the Father do the Power Goodness Holiness Grace and all other glorious Properties of God shine forth being in him represented unto us 2 Cor. 4.6 And both these seem to be comprised in this word ãâã ãâã ãâã ãâã ãâã both that the whole Nature of God is in him as also that by him God is declared and expressed unto us Neither were the Jews of old ignorant of this notion of the Son of God So Philo expresseth their sense de confusione linguarum ãâã ãâã ãâã ãâã ãâã If any one be not yet worthy to be called the Son of God yet endeavour thou to be conformed unto his first begotten Word the most antient Angel the archangel with many names for he is called the Beginning the name of God the man according to the Image of God the Seer of Israel And again ãâã ãâã ãâã ãâã ãâã For if we are not meet to be called the sons of God let us be so of his eternal Image the most sacred Word for that most antient Word is the Image of God Thus he expressing some of their conceptions concerning this Eternal character of the Person of the Father We have seen what it is that is intended in this Expression and shall only adde thereunto a consideration of that from whence the Expression is taken The ordinary ingraving of Rings or Seals or Stones is generally thought to be alluded unto It may be also that the Apostle had respect unto some Representation of the glory of God by Ingraving amongst the Institutions of Moses Now there was scarcely any thing of old that more gloriously represented God than that of the Ingraving of his Name on a plate of gold to be worn on the front of the Mitre of the High priest at the sight whereof the great Conqueror of the East fell down before him Mention of it we have Exod. 28.36 Thou shalt make a plate of pure gold and grave upon it like the ingraving of a signet ãâã ãâã ãâã ãâã ãâã Holiness of Jehovah or to Jehovah Here was that Name of God which denotes his Essence and Being characterized and ingraven to represent his Holiness and glory to the people And Aaron was to wear this ingraven Name of God on his fore-head that he might bear the iniquity of the holy things and gifts of the children of Israel which could really be done only by him who was Jehovah himself And thus also when God promiseth to bring forth the Son as the corner stone of the Church he promiseth to ingrave upon him the seven eyes of the Lord Zech. 3.9 or the perfection of his Wisdom and Power to be expressed unto the Church in him There having been then this Representation of the presence of God by the character or ingraving of his glorious Name upon the plate of gold which the High priest was to wear that he might bear iniquities the Apostle lets the Hebrews know that in Christ the Son is the real accomplishment of what was typified thereby the Father having actually communicated unto him his Nature denoted by that name whereby he was able really to bear our iniquities and most gloriously represent the Person of his Father unto us And this with submission to better judgments do I conceive to be the design of the Apostle in this his description of the Person of Jesus Christ. It pleased the holy Ghost herein to use these terms and expressions to mind the Hebrews how they were of old instructed though obscurely in the things now actually exhibited unto them and that nothing was now preached or declared but what in their Typical Institutions they had before given their assent unto We have been somewhat long in our Explication of this description of the Person of the Son of God yet as we suppose not any longer than the nature of the things treated of and the manner of their expression necessarily required us to be We shall therefore here stay a while before we proceed to the ensuing words of this verse and take some observation from what hath been spoken for our direction and refreshment in our passage Observe 1. All the glorious Perfections of the Nature of God do belong unto and dwell in the person of the Son Were it not so he could not gloriously represent unto us the Person of the Father nor by the Contemplation of him could we be led to an acquaintance with the Person of the Father This the Apostle here teacheth us as in the Explication of the words we have manifested Now because the confirmation of this allusion depends on the proofs and testimonies given of and unto the Divine Nature of Christ which I have else-where largely insisted on and vindicated from Exceptions I shall not here reassume that task especially considering that the same Truth will again occur unto us Observ. 2. The whole Manifestation of the Nature of God unto us and all communications of grace are immediately by and through the Person of the Son He represents him unto us and through him is every thing that is communicated unto us from the fulness of the Deity conveyed There are sundry signal instances wherein God reveals himself and communicates from his own infinite fulness unto his creatures and in all of them
he doth it immediately by the Son 1. In the Creation of all things 2. In their Providential rule and disposal 3. In the revelation of his Will and institution of Ordinances 4. In the communication of his Spirit and Grace In none of which is the Person of the Father any otherwise immediately represented unto us than in and by the Person of the Son 1. In the Creation of all things God both gave them their Being and imparted unto them of his Goodness and manifested his Nature unto those that were capable of an holy Apprehension of it Now all this God did immediately by the Son not as a subordinate Instrument but as the principal Efficient being his own Power and Wisdom This we have manifested in our Explication of the last words of the Verse fore-going In express testimony hereunto see Joh. 1.3 Col. 1.16 1 Cor. 8.6 The Son as the Power and Wisdom of the Father made all things so that in that work the glory of the Father shines forth in him and no otherwise By him was there a communication of Being Goodness and Existence unto the Creation 2. In the providential Rule and disposal of all things created God farther manifests himsâlf if unto his creatures and farther communicates of his goodness unto them That this also is done in and by the Son we shall farther evidence in the explication of the next words of this verse 3. The matter is yet more plain as to the Revelation of his Will and the institution of Ordinances from first to last It is granted that after the entrance of sin God doth not graciously reveal nor communicate himself unto any of his creatures but by his Son This might fully be manifested by a consideration of the first promise the foundation of future Revelations and Institutions with an induction of all ensuing instances But whereas all Revelations and Institutions springing from the first promise are compleated and finished in the Gospel it may suffice to shew that what we assert is true with peculiar reference thereunto The testimonies given unto it are innumerable This is the substance and end of the Gospel to reveal the Father by and in the Son unto us to declare that through him alone we can be made partakers of his grace and goodness and that no other way we can have either acquaintance or communion with him see Joh. 1.18 The whole end of the Gospel is to give us the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 that is the glory of the invisible God whom none hath seen at any time 1 Tim. 6.16 1 Joh. 4.12 that is to be communicated unto us But how is this to be done absolutely and immediately as it is the glory of the Father no but as it shines forth in the face of Jesus Christ or as it is in his Person manifested and represented unto us for he is as the same Apostle in the same place v. 4. the image of God And herein also as to the communication of Grace and the Spirit the Scripture is express and believers are daily instructed in it See Col. 1.17 Joh. 1.16 especially 1 Joh. 5.11 14. Now the grounds of this Order of the things lies 1. In the Essential Inbeing of the Father and the Son This our Saviour expresseth Joh. 10.38 The Father is in me and I in him the same Essential Properties and Nature being in each of the persons by vertue thereof their Persons also are said to be in each other The Person of the Son is in the Person of the Father not as such not in or by its own personality but by union of its Nature and Essential Properties which are not alike as the Persons are but the same in the one and the other And this Inbeing of the Father in the Son and of the Son in him our Saviour affirms to be manifested by the works that he wrought being wrought by the power of the Father yet as in him and not as in the Father immediately See to the same purpose chap. 14.10 11. and chap. 17.21 2. The Father being thus in the Son and the Son in the Father whereby all the glorious Properties of the one do shine forth in the other the order and Oeconomy of the blessed Trinity in Subsistence and Operation requires that the manifestation and communication of the Father unto us be through and by the Son For as the Father is the Original and Fountain of the whole Trinity as to subsistence so as to Operation he works not but by the Son who having the Divine Nature communicated unto him by Eternal Generation is to communicate the Effects of the Divine Power Wisdom and Goodness by temporary Operation And thus he becomes the brightness of his Father's glory and the express image of his person namely by the receiving his glorious Nature from him the whole and all of it and expressing him in his works of nature and grace unto his creatures 3. Because in the dispensation and councel of Grace God hath determined that all communication of himself unto us shall be by the Son as incarnate This the whole Gospel is given to testifie So that this truth hath its foundation in the very subsistence of the Persons of the Deity is confirmed by the Order and Operation and Voluntary Disposition in the Covenant of Grace And this discovers unto us first The Necessity of coming unto God by Christ. God in himself is said to be in thick darkness as also to dwell in Light whereunto no creature can approach which expressions though seeming contrary yet teach us the same thing namely the infinite distance of the Divine Nature from our apprehensions and conceptions no man having seen God at any time But this God invisible eternal incomprehensibly glorious hath implanted sundry characters of his Excellencies and left footsteps of his blessâd Properties on the things that he hath made that by the Consideration and Contemplation of them we might come to some such Acquaintance with him as might encourage us to fear and serve him and to make him our utmost End But these Expressions of God in all other things besides his Son Christ Jesus are all of them partial revealing only something of him not All that is necessary to be known that we may live unto him here and enjoy him hereafter and obscure not leading us unto any perfect stable knowledge of him And hence it is that those who have attempted to come unto God by the light of that manifestation which he hath made of himself any other way than in and by Christ Jesus have all failed and come short of his glory But now the Lord Christ being the Brightness of his glory in whom his glory shines out of the immense Darkness that his Nature is enwrapped in unto us and beams out of that inaccessible light which he inhabits and the express image of his Person representing all the perfections of his Person fully and clearly
and vigour untill the very day of his death But he sayes it was old and decayed when it was ãâã ãâã ãâã ãâã ãâã near to a disappearance to its End Period and an utter uselesness as then it was even as all things that naturally tend to an end do it by Age and decayes And in this not the former sense are the Heavens and Earth said to wax old because of their tendency to that period which either in themselves or as to their use they shall receive which is sufficient to manifest them to be of a changeable perishing nature And it may be that it shall be with these Heavens and Earth at the last day as it was with the Heavens and Earth of Judaical Institutions for so are they frequently called especially when their dissolution or abolition is spoken of in the day of Gods creating the new Heavens and the Earth in the Gospel according to his promise For though the use of them and their power of obliging to their Observation was taken away and abolished yet are they kept in the world as abiding monuments of the Goodness and Wisdom of God in teaching his Church of old So may it be with the Heavens and Earth of the old creation though they shall be laid aside at the last day from their use as a Garment to cloath and teach the Power and Wisdom of God to men yet may they be preserved as eternal monuments of them In opposition hereunto it is said of Christ that he abideth he is the same and his years fail not One and the same thing is intended in all these Expressions even his Eternal and absolutely immutable Existence Eternity is not amiss called a nunc stans a present existence wherein or whereunto nothing is past or future it being alwayes wholly present in and to its self This is expressed in that ãâã ãâã ãâã ãâã ãâã thou standest abidest endurest alterest not changest not The same is also expressed in the next words ãâã ãâã ãâã ãâã ãâã thou art he or art the same or as the Syriack hath it the same that thou art There is an Allusion in these words unto if not an expression of that name of God I am that is who is of himself in himself alwayes absolutely and unchangeably the same And this ãâã ãâã ãâã ãâã ãâã tu ipse the Hebrews reckon as a distinct name of God Indeed ãâã ãâã ãâã ãâã ãâã are all the same name of God expressing his Eternal and immutable self-subsistence The last Expression also though Metaphorical is of the same importance Thy years fail not He who is the same Eternally properly hath no years which are a measure of transient time denoting its Duration Beginning and Ending This is the measure of the world and all things contained therein Their Continuance is reckoned by years To shew the Eternal subsistence of God in Opposition to the frailty of the world and all things created therein it is said his years fail not that is theirs do and come to an end of his Being and Existence there is none How the Apostle proves his Intendment by this Testimony hath been declared in the opening of the words and the force of it unto his purpose lyes open to all we may now divert unto those Doctrinal Observations which the words offer unto us As I. All the Properties of God considered in the Person of the Son the head of the Church are suited to give Relief Consolation and supportment unto Believers in all their distresses This Truth presents it self unto us from the use of the words in the Psalm and their Connection in the design of the Psalmist Under the consideration of his own mortality and frailty he relieves himself with thoughts of the Omnipotency and Eternity of Christ and takes Arguments from thence to plead for relief And this may a little further be unfolded for our use in the ensuing Observations 1. The Properties of God are those whereby God makes known himself to us and declares both what he is and what we shall find him to be in all that we have to deal with him He is infinitely Holy Just Wise Good Powerful c. And by our Apprehension of these things are we lead to that Acquaintance with the Nature of God which in this life we may attain Exod. 34.5 6 7. 2. God oftentimes declares and proposeth these properties of his nature unto us for our supportment Consolation and Relief in our Troubles Distresses and endeavours after Peace and Rest to our souls Isa. 40.27 28 29 30 31. 3. That since the Entrance of sin these Properties of God absolutely considered will not yield that Relief and satisfaction unto the souls of men which they would have done and did whilest man continued obedient unto God according to the Law of his Creation Hence Adam upon his sin knew nothing that should encourage him to expect any help pity or relief from him and therefore fled from his presence and hid himself The Righteousness Holiness Purity and Power of God all infinite eternal unchangeable considered absolutely are no way suited to the Advantage of sinners in any condition Rom. 1.32 Heb. 1.12 4. These Properties of the Divine Nature are in every person of the Trinity entirely so that each Person is so infinitely holy just wise good and powerful because each person is equally partaker of the whole Divine Nature and Being 5. The Person of the Word or the Eternal Son of God may be considered either absolutely as such or as designed in the Counsel Wisdom and Will of the Father by and with his own Will and Consent unto the work of Mediation between God and Man Prov. 8.22 27 28 29 30 31. And in him as such it is that the Properties of the nature of God are suited to yield relief unto Believers in every condition For 1. It was the Design of God in the Appointment of his Son to be Mediator to retrieve the communion between himself and his creature that was lost by sin Now man was so created at first as that every thing in God was suited to be a Reward unto him and in all things to give him satisfaction This being wholly lost by sin and the whole Representation of God to man becoming full of dread and terror all gracious intercourse in a way of special love on the part of God and spiritual willing Obedience on the part of man was intercepted and cut off God designing again to take sinners into a communion of Love and Obedience with himself it must be by Representing unto them his blessed Properties as suited to their encouragement satisfaction and reward And this he doth in the Person of his Son as designed to be our Mediator Heb. 1.2 3. For 2. The Son is designed to be our Mediator and the Head of his Church in a way of Covenant wherein there is an Engagement for the exerting of all the Divine Properties of the nature of God for the Good and
and so as a Priest did he offer that Sacrifice without an interest wherein both they and we must eternally perish To conclude this discourse we have many of their own Masters concurring with us in the assignation of this Psalm unto the Messiah and to that purpose they freely express themselves when their minds are taken off from the consideration of the difference that they have with Christians Thus the Author ãâã ãâã ãâã ãâã ãâã in his signs of the coming of the Messiah Armillus shall stir up all the world saith he to war against the Messiah ãâã ãâã ãâã ãâã ãâã whom the holy God shall not compel to war but shall only say unto him Sit thou at my right hand referring unto this place So Saadias Gaon on Dan. 7.13 ãâã ãâã ãâã ãâã ãâã This is Messiah our righteousness as it is written The Lord said unto my Lord Sit thou on my right hand They affirm the same in Midrash Tehillim on Psal. 18. v. 35. ãâã ãâã ãâã ãâã ãâã Rabbi Joden said In the world to come the holy blessed God shall cause Messiah the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And to the same purpose are the words of R. Moses Haddarsan in Bereshith Rabba on Gen. 18. v. 1. ãâã ãâã ãâã ãâã ãâã Rabbi Berechia in the name of Rabbi Levi opened that which is spoken Thou shalt give me the shield of thy salvation and thy right hand shall sustain me Psal. 18.36 In the world to come the holy blessed God shall cause Messias the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And Abraham shall sit at his left hand and the face of Abraham shall be pale and he shall say The Son of my Son sits on the right hand and I on the left But God shall appease him and say unto him The Son of thy Son sits at my right hand and I am at thy right hand as it is written Thy loving kindness shall encrease me And so on Psalm 17. Rabbi Joden in the name of R. Chijah ãâã ãâã ãâã ãâã ãâã The holy blessed God shall place Messiah the King at his right hand as it is said The Lord said unto my Lord. Thus setting aside the mixture of their follies and impieties wherein we are not concerned we have a sufficient suffrage from the Jews themselves unto our assignation of this Prophetical Psalm to the Messiah which is enough to stop the mouths of their modern gain-sayers who neither are able to assign any other Person unto whom it should belong Having then removed their Objections we may return unto the Interpretation of the words The matter intended in the first part of these words or sitting at the right hand of God hath been somewhat spoken unto already and I shall adde but little in the further Explanation of it in this place Some things controverted on these words we may well omit the consideration of as whether were the more honourable place of old the right hand or the left besides they have been sufficiently spoken unto already on verse 3. For whereas there is no mention made any where of sitting at the left hand of God as was observed there is no comparison to be feigned between the one and the other Besides the pretence of the left hand to have been the most honourable place of old is most vain insisted on by some who had a desire to vent new observations of old matters to little purpose And Bellarmine shews what good leisure he had in managing of Controversies when he spent more time and labour in answering an Objection against the Popes Supremacy from Peters being placed in old Seals on the left hand of Paul than of many Texts of Scripture plainly overthrowing his pretensions Neither shall we consider their claim unto this testimony who understanding the Human Nature of Christ to be to be only intended and spoken to affirm that its sitting at the right hand of God consists in a real communication of all Divine Properties and Attributes unto that Nature a pretence very remote from the Apostles design and importance of the words For the Introductory Preface of this Testimony Vnto which of the Angels said he at any time we have already considered it In the testimony it self we must consider 1. The Person speaking the Lord. 2. The Person spoken unto my Lord. 3. The Nature and Manner of this speaking said 4. The thing spoken Sit on my right hand 5. The end hereof as to Work and Operation make thine enemies thy foot-stool 6. The Limitation of it as unto duration until 1. The Person speaking is the Lord The Lord said In the Greek both the Person speaking and the Person spoken unto are expressed by the same name ãâã ãâã ãâã ãâã ãâã Lord only the person spoken unto is not absolutely called so but with relation to the Psalmist ãâã ãâã ãâã ãâã ãâã to my Lord David calls him his Lord Matth. 22.43 But in the Hebrew they have different denominations the Person speaking is Jehovah ãâã ãâã ãâã ãâã ãâã that is God the Father for though the Name be often used where the Son is distinctly spoken of and sometimes in the same place each of them are mentioned by that name as Gen. 19. v. 24. Zech. 2. v. 8 9. because of their equal Participation of the same Divine Nature signified thereby yet where Jehovah speaketh unto the Son or of him as here it is the Person of the Father that is distinctly denoted thereby according as was shewed at the entrance of this Epistle 2. The Person spoken unto is the Son ãâã ãâã ãâã ãâã ãâã the Lord David's Lord in what respect we must now enquire The Lord Christ the Son is in respect of his Divine Nature of the same Essence Power and Glory with the Father Joh. 10. v. 30. Absolutely therefore and naturally in that respect he is capable of no Subordination to the Father or Exaltation by him but what depends on and flows from his Eternal Generation Joh. 5. v. 26. By dispensation he humbled himself and emptied himself of this Glory Phil. 2. v. 7 8. not by a real parting with it but by the Assumption of Humane Nature into personal Vnion with himself being made flesh Joh. 1. v. 14. wheren his Eternal Glory was clouded for a season Joh. 17. v. 5. and his Person humbled to the discharge of those Acts of his Mediation which were to be performed in thâ Humane Nature Phil. 2. v. 9 10. This Person of Christ is here spoken unto not in respect of his Divine Nature only which is not capable of Exaltation or Glory by the way of free gift or donation nor in respect of his Humane Nature only which is not the King and Head of the Church but with respect unto his whole Person wherein the Divine Nature exerting its Power and Glory with the
Will and Understanding of the Humane Nature is the principle of those Theandrical acts whereby Christ ruleth over all in the Kingdom given him of his Father Rev. 1. v. 17 18. As he was God he was Davids Lord but not his Son As he was Man he was Davids Son and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son which is the intention of our Saviours Question Matth. 22. v. 45. 3. For the Nature and Manner of this speaking when and how God said it four things seem to be intended in it 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate So David calls this Word the Decree the Statute or Eternal Appointment of God Psal. 2. v. 7. This is ãâã ãâã ãâã ãâã ãâã the Internal and Eternal Word or speaking of the Mind Will and Counsel of God referred unto by Peter 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will to and concerning his Son 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation is expressed also in this saying That there was such a Covenant and the nature of it I have else-where declared See Prov. 8. v. 30 31. Isa. 53. v. 10 11 12. Zech. 6. v. 12 13. Joh. 17. v. 4 5 6 In this Covenant God said unto him Sit thou at my right hand which he also pleaded in and upon the discharge of his work Isa. 50. v. 8 9. Joh. 17. v. 4 5. 3. There is also in it the Declaration of this Decree and Covenant in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world Luke 1. v. 40. 1 Pet. 1.11 12. Gen. 3.15 He said it by the mouth of his holy prophets which have been since the world began And in this sense David only recounts the prophesies and promises that went before Luke 24. v. 25 26 27. And all these are comprised in this speaking here mentioned Thus the Lord said unto him And all these were past when recorded by David But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all when upon the Resurrection of Christ and the fulfilling of his work of Humiliation God actually invested him with the promised Glory which is the fourth thing intended in the expression Acts 2. v. 33.36 chap. 5.33 1 Pet. 1. v. 20 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesie This he here declares as the stable Purpose Covenant and Promise of God the Father revealed unto him The Lord said And this also gives us an account of the manner of this Expression as to its imperative Enunciation Sit thou It hath in it the force of a promise that he should do so as it respected the Decree Covenant and Declaration thereof from the foundation of the world God engaging his Faithfulness and Power for the effecting of it in its appointed season speaks concerning it as a thing instantly to be done And as those words respect the glorious accomplishment of the thing it self so they denote the acquiescence of God in the work of Christ and his Authority in his glorious Exaltation 4. The thing spoken about is Christ's sitting at the right hand of God wherein that consists hath been declared on verse 3. In brief it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him with Honour Security and Power or as in one word our Apostle calls it his Reigning 1 Cor. 15.25 Concerning which we have treated already at large And herein we shall acquisce and not trouble our selves with the needless curiosity and speculation of some about these words Such is that of Maldonat on Matth. 16. before remarked on verse 3. saith he Cum filius dicitur sedere ad dextram Patris denotatur comparatio virtutis filii Patris potentia filii major dicitur ratione functionis Officii administrationis Ecclesiae Paterque videtur fecisse filium quodammodo se superiorem donasse illi nomen etiam supra ipsum Dei nomen quod omnes Christiani tacitè significant cùm audito nomine Jesu detegunt caput audito autem nomine Dei non item Than which nothing could be more presumptuously nor foolishly spoken For there is not in the words the least intimation of any comparison between the Power of the Father and the Son but only the Father's Exaltation of the Son unto Power and Glory expressed But as was said these things have been already considered 5. There is in the words the End aimed at in this sitting down at the right hand of God and that is the making of his Enemies the foot-stool of his feet This is that which is promised unto him in the state and condition whereunto he is exalted For the opening of these words we must enquire 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool 3. By whom For the first we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of and therefore the Enemies intended must be the Enemies of his Kingdom or Enemies unto him in his Kingdom that is as he sits on his Throne carrying on the work designed and ends of it Now the Kingdom of Christ may be considered two ways First in respect of the Internal Spiritual Power and Efficacy of it in the hearts of his subjects Secondly with respect unto the outward glorious Administration of it in the world And in both these respects it hath enemies in abundance all and every one whereof must be made his foot-stool We shall consider them apart The Kingdom Rule or Reigning of Christ in the first sense is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit sanctifies them by his grace preserves them by his faithfulness raiseth them from the dead at the last day by his power and gloriously rewardeth them unto Eternity in his righteousness In this work the Lord Christ hath many enemies as the Law Sin Sathan the World Death the Grave and Hell all these are enemies to the Work and Kingdom of Christ and consequently to his Person as having undertaken that work 1. The Law is an enemy unto Christ in his Kingdom not absolutely but by accident and by reason of the consequents that attend it where his subjects are obnoxious unto it It slays them Rom. 7. v. 9 10 11. which is the work of an enemy is against them and contrary unto them Col. 2. v. 14. and contributes strength to their other adversaries 1 Cor. 15. v. 56. which discovers the nature of an enemy 2. Sin is universally and in its whole nature an enemy unto Christ Rom. 8. v. 7. Sinners
the Contemplation of his Excellencies for which end they were created Here therefore infinite Wisdom infinite Grace infinite Goodness and infinite Holiness discover themselves in that contrivance of salvation which solves all those difficulties and seeming contradictions keeps entire the Glory of God's Attributes repairs the Honour lost by sin and reduceth the whole Creation into a new Order and subserviency to the Glory of its Maker Hence this great Projection and design is called the Wisdom of God ãâã ãâã ãâã ãâã ãâã as that wherein he was pleased principally to lay open the fountain and spring of his eternal Wisdom Rom. 11.33 1 Cor. 1.24 And not only so but the manifold wisdom of God Ephes. 3.10 That is infinite Wisdom exerting it self in great and unspeakable variety of means and ways for the accomplishment of the end designed Yea all the Treasures of wisdom are said to be laid out in this matter and laid up in Christ Jesus Col. 2.3 As if he had said that the whole store of infinite wisdom was laid out herein And thus though God made all things in wisdom yet that which he principally proposeth unto our consideration in the creation of all things is his Sovereign Will and Pleasure joyned with infinite Power For his will or pleasure were all things created Rev. 5.11 But in this work of contriving the salvation of sinners he minds us of the counsel of his will Ephes. 1.11 that is the infinite wisdom wherewith the Holy Acts of his Will concerning it were accompanied And the mystery of his good pleasure wherein he designed to gather up all things into one head by Jesus Christ verse 10. Certainly the product of infinite and eternal Wisdom of the Counsel of the Will of the most Holy wherein the Treasures of it were laidout with a design to display it in manifold variety must needs be Great very Great so great as cannot be conceived or expressed Might we here stay to contemplate and admire in our dim and dawning light in our weakness according to the meanness of our apprehensions of the reflections of it in the Glass of the Gospel the Eternity of this contrivance the transactions between Father and Son about it the Retrievment of the lost Glory of God by sin and ruined creation in it the security of the Holiness Righteousness Veracity and Vindictive Justice of God provided for in it with the abundant overflowings of Grace Goodness Love Mercy and Patience that are the life of it we might manifest that there is enough in this Fountain to render the streams flowing from it great and glorious And yet alass what a little what a small portion of its Glory Excellency Beauty Riches is it that we are able in this world to attain unto How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth and yet there is a Proportion between the Understandings of the one and the other but there is none at all between ours and the infinite depths of the Wisdom and Knowledge of God which are laid out in this matter we think as children we speak as children we see darkly as in a glass and the best acting of our faith in this business is humble Admiration and holy Thankfulness Now certainly it is not in the capacity of a creature to cast greater contempt on God than to suppose he would set all his glorious Properties on work and draw forth all the Treasures of his Wisdom to produce or effect that which should be low mean not every way admirable And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom theGospel is and hath been preached as to reject and contemn the whole mystery of it as meer folly as an empty notion fit to be neglected and despised So hath the god of this world blinded the eyes of men that the light of the glorious Gospel should not shine into their minds But when God shall come to be admired in all them thatbelieve on the account of this design of his Grace and Wisdom they will with astonishment see the glory of it in others when it shall be too late for to obtain any benefit by it unto themselves Secondly The Salvation preached in the Gospel is Great upon the account of the way and means whereby it was wrought and accomplished or the great effect of the infinite Wisdom and Grace of God in the Incarnation Mediation and Suffering of his Son Thus was it wrought and no otherwise could it be effected We were not redeemed with silver and gold and corruptible things 1 Pet. 1.18 No such price would be accepted with God Salvation is more precious than to be so purchased Psal. 49.6 7. But it may be it might be effected and brought about by the Law which was God's own Institution either its Precepts or its Sacrifices might effect this work and Salvation may be attained by the works of the Law But yet neither will this suffice For the Law is weak and insufficient as to any such purpose Rom. 8.23 nor would the Sacrifices of it be accepted unto that end Heb. 10.7 8. How then shall it be wrought is there none worthy in heaven or earth to undertake this work and must it cease for ever No the Eternal Son of God himself the Word Power and Wisdom of the Father the brightness of his Glory and the express image of his Person he hath undertaken this work This renders it Great and glorious that the Son of God in his own Person should perform it it must assuredly be great salvation which he came himself to work out And how doth he do it by the mighty word of hispower as he made all things of old No this work is of another nature and in another manner must be accomplished For 1. To this purpose he must be Incarnate made flesh Joh. 1.14 made of a Woman Gal. 4.4 Though hewere in the form of God and equal to God yet he was to humble and empty himself unto and in the form of a man Phil. 2.6 7. This is that great mystery of godliness God manifested in the flesh that the Angels desire to look into That the Son of God should take the Nature of Man into subsistence with himself in the same Person which was necessary for the effecting of this salvation is a thing that the whole Creation must admire unto Eternity And yet this is but an entrance into this work For 2. In this Nature he must be made under theLaw Gal. 4.4 obnoxious to the commands of it and boundto the obedience which it required It became him to fulfillall righteousness that he might be our Saviour for though he were a Son yet he was to learn and yield obedience Without his perfect obedience unto the Law our salvation could not be perfected The Son of God must obey that we may be accepted and crowned The difficulties also temptations and
consideration of previously unto his Application of this Testimony in a peculiar manner unto Jesus v. 8. We sâe not all things Now there is not any thing absolutely necessary to make good the Apostles Reasoning but what is comprized in these two general Assertions which lye evident in the Text and are acknowledged by all We shall therefore distinctly consider the Testimony it self The whole of it consists in a Contemplation of the Infinite Love and Condescension of God towards man which is set out 1. In the manner of the expressing it 2. In and by the words of the Expression 3. In the Acts of the Mind and Will of God wherein that Condescension and Grace consisted and 4. In the Effects thereof in his dispensation towards him First In the manner of the Expression What is man by way of Admiration yea he cryes out with a kind of astonishment The immediate Occasion hereof is omitted by the Apostle as not pertinent unto his purpose but it is evident in the Psalm David having exercised his thoughts in the contemplation of the Greatness Power Wisdom and Glory of God manifesting themselves in his mighty works especially the Beauty Order Majesty and usefulness of the Heavens and those glorious bodies which in them present themselves to all the world falls thereon into this Admiration that this great and infinitely Wise God who by the word of his mouth gave Being and Existence unto all those things and thereby made his own Exellencies conspicuous to all the world should condescend unto that Care and Regard of man which on this occasion his thoughts fixed themselves upon What is man saith he And this is or should be the great Vse of all our Contemplation of the works of God namely that considering his Wisdom and Power in them we should learn to admire his Love and Grace in setting his heart upon us who are every way so unworthy seeing he might for ever satisfie himself in those other appearingly more glorious products of his Power and Godhead Secondly He farther expresseth his Admiration at this Condescension of God in the words that he useth intimating the Low and mean Estate of man in his own nature ãâã ãâã ãâã ãâã ãâã what is poor miserable mortal man obnoxious to Grief Sorrow Anxiety Pain Trouble and Death ãâã ãâã ãâã ãâã ãâã but the Greeks have no name for man fully expressing that here used by the Psalmist ãâã ãâã ãâã ãâã ãâã cometh nearest it but is not used in the Scripture He adds ãâã ãâã ãâã ãâã ãâã and the Son of man of one made of the earth This name the Apostle alludes to yea expresseth 1 Cor. 15.45 47. The first man Adam is ãâã ãâã ãâã ãâã ãâã Of the earth earthly So was it recorded of old Gen. 2.7 The Lord God formed ãâã ãâã ãâã ãâã ãâã That man Adam which was the Father of us all of the dust of the ground and so again Gen. 3.19 Poor man made of the dust of the ground When the Scripture would express Man with reference unto any thing of Worth or Excellency in him it calls him ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are Sons of men in Place Power and esteem So these words are distinguished Psalm 62.9 where we translate ãâã ãâã ãâã ãâã ãâã Sons of Adam men of low degree and ãâã ãâã ãâã ãâã ãâã Sons of Ish men of high degree Now the Psalmist useth this expression to heighten his Admiration at the Grace and Condescension of God And as the Person of the first Adam cannot be here especially intended For although he made himself ãâã ãâã ãâã ãâã ãâã a miserable man and subject unto death yet was he not ãâã ãâã ãâã ãâã ãâã the Son of man of any man for he was of God Luke 3. ult So there is nothing in the words but may properly be ascribed unto the nature of man in the Person of the Messiah For as he was called in an especial manner ãâã ãâã ãâã ãâã ãâã the Son of man so was he made ãâã ãâã ãâã ãâã ãâã a man subject to sorrow and acquainted above all men with grief and trouble and was born on purpose to dye Hence in the contemplation of his own miserable condition wherein unto the Dolorous afflicting Passions of Humane Nature which he had in himself outward Oppositions and Reproaches were superadded he cryes out concerning himself ãâã ãâã ãâã ãâã ãâã Psal. 22.7 I am a worm and not ãâã ãâã ãâã ãâã ãâã a man of any consideration in the world ãâã ãâã ãâã ãâã ãâã at best Thirdly He expresseth this Condescension of God in the Affections and acting of his mind towards man ãâã ãâã ãâã ãâã ãâã that thou remembrest him or art mindfull of him ãâã ãâã ãâã ãâã ãâã that thou shouldst be mindful of him To Remember in the Scripture when ascribed unto God alwayes intends some Act of his mind and Purpose of his Will and that either for good or evil towards them that are remembred in a signal manner So also is Remembrance it self used On this account God is said sometimes to remember us for good and sometimes to remember our sins no more So that it denotes the Affection of the mind of God towards any creature for Good or Evil attended with the Purpose of his Will to act towards them accordingly In the first way it is here used and so also by Job Chap. 7.17 ãâã ãâã ãâã ãâã ãâã What is man that thou shouldst magnifie him that thou shouldst set thine heart upon him That is Remember him or be mindful of him set thine heart upon him for Good The frame of the heart and mind of God towards the Nature of man in the Person of Jesus Christ in reference unto all the Good that he did in it and by it is intended in this Expression The whole Councel and Purpose of God concerning the salvation of mankind in and by the Humiliation Exaltation and whole Mediation of the man Christ Jesus is couched herein Fourthly There are in this Condescension the Effects of this Act of Gods Mind and Will in remembring of man And they are expressed 1. Under one General head and 2. In Particular Instances of them First The general effect of Gods remembring man is that he visiteth him As the same word is used in Job in the place before mentioned ãâã ãâã ãâã ãâã ãâã though variously used yet it constantly denotes the acting of a supâriour towards an inferiour And though it be often otherwise used yet commonly it expresseth the acting of God towards his people for good And in especial is this term of visiting used to express the acting of of God in doing of us good by sending of Jesus Christ to take our nature on him Luke 1.68 He hath visited and redeemed his people And to the same purpose v. 78. The day spring from on high hath visited us both relating to the acting of God towards us in the Person of his Son incarnate So Chap. 7.16
they should have undergone that they might go free as we shall see in the following Verses 4. This dying of Christ is said to be ãâã ãâã ãâã ãâã ãâã The Word is either of the Masculine or Neuter Gender and in the latter it seems to have been taken by them who for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã as some Syriack Copies do still and Ambrose ad Gradianum with some other of the Antients intimating that Christ dyed for every thing God only excepted alluding it may be unto Ephes. 1.10 of which place we have spoken before For we may not suppose it a corruption of the Nestorians when some read so before their dayes nor will the Words so read give any countenance to their error none affirming that Christ dyed any otherwise than in his humane nature though he who is God dyed therein But this conjecture is groundless and inconsistent with the signification of the Preposition ãâã ãâã ãâã ãâã ãâã insisted on which will not allow that he be said to dye for any but those in whose stead he dyed and which therefore in themselves were obnoxious to death as he declares v. 14 15. ãâã ãâã ãâã ãâã ãâã then is put for ãâã ãâã ãâã ãâã ãâã by an Enallage of number the singular for the plural for all men that is all those many sons which God by his death intended to bring unto glory v. 10. those sanctified by him whom he calls his Brethren v. 11 12. and Children given him by God v. 13. whom by death he delivers from the fear of death v. 15. even all the seed of Abraham v. 16. And thus we hope our whole interpretation of these Verses receives light from as well as brings some light unto the Text and that we need no Argument to confirm it but it s own suitableness throughout to the context and design of the Apostle That wherein divers worthy Expositors are otherwise minded and differ from us is the Application of the words of the Psalm immediately unto the Person of Christ they say are referred unto him only by way of Allusion Now though our Exposition sufficiently confirm and strengthen it self by its own Evidence yet because diverse learned men whose Judgement is much to be regarded have given another sense of the words than that embraced by us I shall by some further considerations confirm that part of our Exposition which is by them called into Question premising unto them for the further clearing of the place what we grant in reference unto the sense by them contended for 1. I grant that the Psalmists design in general is to set forth the Goodness Kindness Love and Care of God unto mankind so that in those words What is man and the Son of man though he principally respect the instance of the Person of the Messiah yet he doth it not exclusively to the nature of man in others but hath a special regard unto mankind in general in contradistinction unto other outwardly more glorious works of the hands of God But it is the especial instance of the Person of the Messiah wherein alone he undertakes to make good his assertion of mankinds Preheminence 2. I also grant that he hath respect unto the Dignity and Honor collated on the first man at his Creation not directly and intentionally as his chiefest scope but by way of Allusion as it did prefigure and obscurely represent that great glory and honour which mankind was to be advanced unto in the Person of the Messiah That primarily and directly he and he alone according to our Exposition is intended in the Psalm For 1. That the whole Psalm is Prophetical of the Messiah the passages out of it reported in the New Testament and applyed unto him do make evident and unquestionable See Matth. 21.16 1 Cor. 15.27 with this place so that he must needs be the man and son of man therein treated of and who alone did make to cease the enemy and self-avenger v. 2. as the Apostle declares v. 14 15. of this Chapter 2. The general scope of the Psalm will admit of no other Interpretation The Psalmist on his contemplation of the great glory of God in framing the Heavens and all the host of them especially those which then appeared unto him falls into an Admiration of his Wisdom Goodness and Love in that which was far greater and more excellent as that wherein his Glory was more exalted which he rejoyceth and triumpheth in as that wherein his own and the interest of all others did lye Now this could not be either the state of man as fallen by sin which is far enough from a matter of Exultation and joy nor yet the state of Adam in innocency in no Priviledge whereof without a Restitution by Christ have we share or interest 3. There are not any words in the Testimony that can properly be applyed unto any other man or be verified in him not in Adam at his first Creation not in mankind in general but only in the instance of the Person of Christ. For how was Adam diminished and made less than Angels and therein depressed from another state and condition than that he had or was due to him or how can this be said of mankind in general or of Believers in a special sense And how could this be spoken of them for a little while seeing the nature of man in it self considered is for ever beneath the Angelical Again if the Apostles Interpretation be allowed that expression he hath put all things under his feet is universal and extends unto all the works of Gods hands and among them the world to come and these were never put in subjection to Adam nor any other man the man Christ Jesus excepted And this also the Apostle plainly avers v. 8. So that the Scope of the Place Context of the Words and Importance of the Expression do all direct us unto the Messiah and to him alone 4. The Vncertainty and mutual contradictions yea self-contradictions of the most who apply the words of the Psalmist directly unto any other but Christ may serve further to fix us unto this Interpretation liable to none of those inconveniences which they cast themselves upon Some would have a double literal sense in the words the one principal relating unto Adam or man in general the other less principal or subordinate respecting Christ which is upon the matter to affirm that the words have no sense at all For those words which have not one certain determinate sense as those have not which have two have indeed no true proper sense at all for their sense is their determinate signification of any thing Some would have the literal sense to respect mankind in general and what is affirmed in them to be mystically applyed unto Christ. How far this is from truth we have already declared by shewing that the Words cannot so in any measure be verified or made good By man some understand Adam in his
followeth from the Apostles Application of the Psalmists words unto the Person of Christ and consequently the regard of God unto us in his Mediation And this is such as that the Apostle tells us that at the last day it shall be his great Glory that he will be admired in all them that do believe 2 Thess. 1.10 When the work of his Grace shall be fully perfected in and towards them than the Glory of his Grace appeareth and is magnified for ever This is that which the Admiration of the Psalmist tends unto and rests in That God should so regard the nature of man as to take it into Union with himself in the Person of his Son and in that nature humbled and exalted to work out the Salvation of all them that believe on him There are other wayes wherein the Respect of God towards man doth appear even in the effects of his Holy Wise Providence over him He causeth his Sun to shine and his rain to fall upon him Mat. 5.45 He leaves not himself without witness towards us in that he doth good and gives us rain from Heaven and fruitful seasons filling our hearts with food and gladness Acts 14.17 And these wayes of his Providence are singularly admirable But this Way of his Grace towards us in the Person of his Son assuming our nature into union with himself is that wherein the exceeding and unspeakable riches of his Glory and Wisdom are made manifest So the Apostle expresseth it Ephes. 1.17 18 19 20 21 22 23. He hath that to declare unto them which because of its Greatness Glory and Beauty they are no way able of themselves to receive or comprehend And therefore he prayes for them that they may have the Spirit of Wisdom and Revelation to give them the knowledge of Christ or that God by his Spirit would make them wise to apprehend and give them a gracious discovery of what he proposeth to them as also that hereby they may enjoy the blessed effect of an enlightned Understanding without which they will not discern the Excellency of this matter and what is it that they must thus be helped assisted prepared for to understand in any measure What is the Greatness the Glory of it that can no otherwise be discerned why saith he marvel not at the necessity of this preparation that which I propose unto you is the glory of God that wherein he will principally be glorified here and unto Eternity and it is the Riches of that Glory the treasures of it God hath in other things set forth and manifested his Glory but yet as it were by parts and parcels one thing hath declared his Power another his Goodness and Wisdom and that in part with reference unto that particular about which they have been exercised But in this he hath drawn forth displayed manifested all the Riches and Treasures of his Glory so that his Excellencies are capable of no greater Exaltation And there is also in this work the unspeakable Greatness of his power engaged that no property of his nature may seem to be uninterested in this matter Now whereunto doth all this tend why it is all to give a blessed and eternal Inheritance unto believers unto the hope and expectation whereof they are called by the Gospel And by what way or means is all this wrought and brought about even by the working of God in Jesus Christ in his Humiliation when he dyed and his Exaltation in his Resurrection putting all things under his feet crowning him with glory and honour which the Apostle shews by a citation of this place of the Psalmist for all this is out of Gods regard unto man it is for the Church which is the body of Christ and his fulness So full of glory such an object of eternal Admiration is this work of the Love and Grace of God which as Peter tells us the very Angels themselves desire to look into 1 Pet. 1.12 And this further appears First Because all Gods regard of man in this way is a fruit of meer Soveraign Grace and condescension And all Grace is admirable especially the Grace of God and that so great Grace as the Scripture expresseth it There was no consideration of any thing without God himself that moved him hereunto He had glorified himself as the Psalmist shews in other works of his hands and he could have rested in that Glory Man deserved no such thing of him being worthless and sinful It was all of Grace both in the head and members The Humane nature of Christ neither did nor could merit the Hypostatical Vnion It did not because being made partaker of it from the instant of his Conception all antecedent Operations that might procure it were prevented and a thing cannot be merited by any after it is freely granted antecedently unto any deserts Nor could it do so Hypostatical Union could be no reward of obedience being that which exceeds all the order of things and Rules of Remunerative Justice The Assumption then of our nature into Personal Union with the Son of God was an Act of meer free soveraign unconceivable Grace And this is the foundation of all the following fruits of Gods regard unto us and that being of Grace so must they be also What ever God doth for us in and by Jesus Christ as made man for us which is all that he so doth it must I say be all of Grace because his being made man was so Had there been any merit any desert on our part any Preparation for or Disposition unto the Effects of this regard had our nature that portion of it which was sanctified and separated to be united unto the Son of God any way procured or prepared it self for its Union and Assumption things had fallen under some rules of Justice and Equality whereby they might be apprehended and measured but all being of Grace they leave place unto nothing but eternal Admiration and thankfulness Secondly Had not God been thus mindful of man and visited him in the Person of his Son incarnate every one partaker of that nature must have utterly perished in their lost condition And this also renders the Grace of it an object of Admiration We are not only to look what God takes us unto by this Visitation but to consider also what he delivers us from Now this is a great part of that vile and base condition which the Psalmist wonders that God should have regard unto namely that we had sinned and come short of his Glory and thereby exposed our selves unto eternal misery In that condition we must have perished for ever had not God freed us by this Visitation It had been Great Grace to have taken an innocent a sinless man into Glory Great Grace to have freed a sinner from misery though he should never be brought to the enjoyment of the least positive Good But to free a sinner from the utmost and most inconceivable misery in eternal ruine and to bring him unto
them as that they might enjoy the blessed effects thereof in deliverance and salvation Thirdly The Apostle lays down an Inference from his preceding assertion in those words For which cause he is not ashamed to call them brethren In which words we have 1. The respect of that which is here affirmed unto the assertion fore-going for which cause 2. The thing it self affirmed which is That the Lord Christ calls the sons to be brought unto glory his brethren 3. The manner of his so doing he is not ashamed to call them so And herein also the Apostle according to his wonted way of proceeding which we have often observed makes a transition towards somewhat else which he had in design namely the Prophetical Office of Christ as we shall see afterwards For which cause that is because they are of one partakers of one common nature He calls them brethren This gives a rightful foundation unto that Appellation Hereon is built that relation which is between him and them It is true there is more required to perfect the relation of Brotherhood between him and them than meerly their being of one but it is so far established from hence that he was meet to suffer for them to sanctifie and save them And without this there could have been no such relation Now his calling of them Brethren doth both declare that they are so and also that he owns them and avouches them as such But whereas it may be said that although they are thus of one in respect of their common nature yet upon sundry other accounts he is so glorious and they are so vile and miserable that he might justly disavow this cognation and reject them as strangers The Apostle tells us it is otherwise and that passing by all other distances between them and setting aside the consideration of their unworthiness for which he might justly disavow them and remembring wherefore he was of one with them he is not ashamed to call them brethren There may be a ãâã ãâã ãâã ãâã ãâã in the words and the contrary asserted to that which is denied he is not ashamed that is willingly cheerfully and readily he doth it But I rather look upon it as an expression of condescension and love and herein doth the Apostle shew the use of what he taught before that they were of one namely that thereby they became Brethren he meet to suffer for them and they meet to be saved by him What in all this the Apostle confirms by the ensuing testimonies we shall see in the explication of them in the mean time we may learn for our own instruction IV. That notwithstanding the union of nature which is between the Son of God incarnate the Sanctifier and the children that are to be sanctified there is in respect of their Persons as inconceivable distance between them so that it is a marvellous condescension in him to call them brethren He is not ashamed to call them so though considering what himself is and what they are it should seem that he might justly be so The same expression for the like reasons is used concerning Gods owning his people in covenant chap. 11.16 Wherefore God is not ashamed to be called their God And this distance between Christ and us which makes his condescension so marvellous relates unto a four-fold head First The immunity of the nature wherein he was of one with us in his Person from all sin He was made like unto us in all things sin excepted The nature of man in every other individual person is defiled with and debased by sin We are every one gone astray and are become altogether filthy or abhominable This sets us at no small distance from him Humane nature defiled with sin is farther distanced from the same nature as pure and holy in worth and excellency than the meanest worm is from the most glorious Angel Nothing but sin casts the creature out of its own place and puts it into another distance from God than it hath by being a creature This is a debasement unto hell as the Prophet speaks Thou didst debase thy self-even unto hell Isa. 57.9 And therefore the condescension of God unto us in Christ is set out by his regarding of us when we were enemies unto him Rom. 5.10 that is whilst we were sinners as verse 8. This had cast us into hell it self at the most inconceivable distance from him Yet this hindred not him who was holy harmless undefiled separate from sinners to own us as his brethren He says not with those proud hypocrites in the Prophet Stand farther off I am holier than you but he comes unto us and takes us by the hand in his love to deliver us from this condition Secondly We are in this nature obnoxious unto all miseries in this world and that which is to come Man now is born to trouble all the trouble that sin can deserve or a provoked God inflict his misery is great upon him and that growing and endless He justly in himself free from all obnoxious to nothing that was grievous or irksome no more than the Angels in heaven or Adam in Paradise Poena noxam sequitur Punishment and trouble follow guilt only naturally He did no sin nor was there guile found in his mouth so that God was always well pleased with him What ever of hardship or difficulty he underwent it was for us and not for himself Might not he have left us to perish in our condition and freely enjoyed his own We see how unapt those who are in prosperity full and rich are to take notice of their nearest Relations in poverty misery and distress and who among them would do so if it would cast them into the state of those who are already miserable yet so it did the Lord Christ. His calling us brethren and owning of us made him instantly obnoxious unto all the miseries the guilt whereof we had contracted upon our selves The owning of his alliance unto us cost him as it were all he was worth for being rich for our sakes he became poor He came into the prison and into the furnace to own us And this also renders his condescension marvellous Thirdly He is inconceivably distanced from us in respect of that Place and Dignity which he was designed unto This as we have shewed at large was to be Lord of all with absolute sovereign authority over the whole Creation of God We are poor abjects who either have not bread to eat or have no good right to eat that which we meet withall Sin hath set the whole Creation against us And if Mephibosheth thought it a great condescension in David on his Throne to take notice of him being poor who was yet the son of Jonathan what is it in this King of Kings to own us for Brethren in our vile and low condition Thoughts of his glorious Exaltation will put a lustre on his condescension in this matter Fourthly He is infinitely distanced from us in his
Attonement required and the matter was rolled on his hand alone it was a Joy unto him that he had Body prepared wherein he might discharge his work although he knew what he had to do and suffer therein Psal. 40.8 9. Heb. 10.6 7 8 9. He rejoyced to do the will of God in taking the body prepared for him because the children were partakers of flesh and blood Though he was in the form of God equal unto him yet that Mind that Love that Affection towards us was in him that to be like unto us and thereby to save us he emptyed himself and took on him the form of a servant our form and became like unto us Phil. 2.5 6 7 8. He would be like unto us that he might make us like unto himself he would take our flesh that he might give unto his Spirit He would joyn himself unto us and become one flesh with us that we might be joyned unto him and become one Spirit with him 1 Cor. 6.17 And as this was a Fruit of his Eternal antecedent Love so it is a spring of consequent Love When Eve was brought unto Adam after she was taken out of him Gen. 2.23 to manifest the ground of that Affection which was to be alwayes between them he sayes of her this is now bone of my bone and flesh of my flesh And by this condescention of Christ saith the Apostle are we members of his body and of his flesh and of his bones Ephes. 5.30 Whence he infers that he loves and nourisheth his Church as a man doth his own flesh And how should this inexpressible Love of Christ constrain us to love him and to live unto him 2 Cor. 14 15. As also to labour to be like unto him wherein all our blessedness consisteth seeing for that end he was willing to be like unto us whence all his troubles and sufferings arose Here also we see that V. It was only in flesh and blood the substance and essence of humane nature and not in our personal infirmities that the Lord Christ was made like unto us He took to himself the nature of all men and not the Person of any man We have not only humane nature in common but we have every one particular Infirmities and weaknesses following that nature as existing in our sinful persons Such are the sicknesses and pains of our bodies from inward distempers and the disorder of the Passions of our minds Of these the Lord Christ did not partake It was not needful it was not possible that he should do so not needful because he could provide for their cure without assuming them not possible for they can have no place in a nature innocent and holy And therefore he took our nature not by an immediate new creation out of nothing or of the dust of the earth like Adam for if so though he might have been like unto us yet he would have been no kin to us and so could not have been our Goel to whom the right of Redemption did belong nor by natural Generation which would have rendered our nature in him obnoxious to the sin and punishment of Adam but by a miraculous conception of a Virgin whereby he had truly our nature yet not subject on its own account unto any one of those evils whereunto it is liable as propagated from Adam in an ordinary course And thus though he was joyned unto us in our nature yet as he was holy harmless and undefiled in that nature he was separate from sinners Heb. 7.25 So that although our nature suffered more in his Person then it was capable of in the Person of any meer man yet not being debased by any sinful imperfection it was alwayes excellent beautiful and glorious And then VI. That the Son of God should take part in humane nature with the children is the greatest and most admirable effect of Divine Love Wisdom and Grace So our Apostle proposeth it 1 Tim. 3.16 A Mysterie which the Angels with all diligence desire to look into 1 Pet. 1.11 12. See John 1.14 Isa. 9.6 Rom. 9.5 Atheists scoff at it deluded Christians deny it but the Angels adore it the Church professeth it Believers find the comfort and benefit of it The Heavens indeed declare the glory of God and the Firmament sheweth his handy work Psal. 19.1 And the invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.20 In particular man himself is fearfully and wonderfully made These works of Gods Power and Providence do greatly manifest the glory of his Wisdom Omnipotency and Goodness and are like the light which was created the first day at the beginning of all things as we have shewed But in this instance of assuming humane nature into Personal suâsistence with himself that scattered light is gathered into one Sun giving out most glorious beams unto the manifestation of his Infinite Excellencies far above all other things And this surely was not done but for the greatest End that can be conceived and such is the salvation of sinners But we must proceed with our Apostle and he gives the Reason and End of this wonderful Dispensation The End is the Delivery of the children from the condition before described And first the means whereby he wrought and brought about this End is proposed unto us by death he was to do it by death That by death he might deliver them that is by his own death This as it is placed as one principal End of his being made partaker of flesh and blood so it is also the means of the farther end aimed at namely the delivery of the children out of the condition expressed Some Translations add by his own death which is evidently understood though it be not literally in the Text the death which he underwent in the nature of man whereof he was partaker His Death was the means of delivering them from death Some distinguish between Death in the first place which Christ underwent and that death in the close of the Verse which the children are said to be in fear of for this latter they say is more extensive than the former as comprizing death eternal also But there doth not any thing in the Text appear to intimate that the Captain of Salvation by death of one kind should deliver the children from that of another Neither will the Apostles discourse well bear such a supposition For if he might have freed the children by any way or means but only by undergoing that which was due unto them for sin whence could arise that indispensible necessity which he pleads for by so many considerations of his being made like unto them seeing without the participation of their nature which he urgeth he might have done any other thing for their good and benefit but only suffer what was due to them And if it be said that without this participation of their nature
EXERCITATIONS ON THE EPISTLE TO THE HEBREWS Also concerning the MESSIAH WHEREIN The Promises concerning him to be a Spiritual Redeemer of Mankind are Explained and Vindicated His Coming and Accomplishment of his Work according to the Promises is proved and confirmed The Person or who he is is declared The whole Oeconomy of the Mosaical Law Rites Worship and Sacrifices is explained AND IN ALL The Doctrine of the Person Office and Work of the Messiah is opened The nature and demerit of the first sin is unfolded The Opinions and Traditions of the Antient and Modern Jews are examined Their Objections against the Lord Christ and the Gospel are answered The time of the coming of the Messiah is stated And the great fundamental Truths of the Gospel vindicated With an Exposition and Discourses on the Two First Chapters of the said Epistle to the HEBREWS By J. Owen D.D. LONDON Printed by Robert White for Nathaniel Ponder at the Sign of the Peacock in Chancery Lane near Fleetstreet 1668. TO THE RIGHT HONOURABLE S r William Morrice K t One of His Majesties Most Honourable Privy Council and Principal Secretary of State c. SIR THE Dedication of Books unto Persons of Worth and Honour hath secured it self from the Impeachment of Censure by taking Sanctuary in the Usage of all Times and Ages Herein therefore as none is needed so I shall make use of no Apology But the consideration of some Circumstances needless to be repeated seem to render an account of the reason of my particular address unto You in this manner necessary This therefore I shall give but briefly Ne longo sermone morer tua tempora That which principally in this matter I resolved my thoughts into was a design to answer my own inclination and desire in Testifying a respectful Honor to a Person who in a place of Eminency hath given so fair an example of a singular conjunction in himself of Civil Prudence and all manner of useful Literature with their mutual Subserviency unto each other an endeavour whereof the Wisdom of all Ages hath esteemed needfull though few individuals have attained unto it For whereas a defect in Learning hath tempted some otherwise Prudent and Wise in the Management of Affairs unto a contempt of it and skill therein hath given unto others a mistaken confidence that it alone is sufficient for all the ends of Humane Life an Industrious Attempt for a furnishment of the Mind with a due mixture of them both hath been greatly Neglected to the no small disadvantage of Humane Affairs It cannot therefore seem strange nor ought any to be offended that one who dares profess a great Honour unto and Admiration of both these Endowments of the mind of Man should express them with that respect which alone he is capable to give unto Him who in a Place of Eminent Trust and Employment hath given a singular instance of their happy conjunction and readiness to Coalesce in the same mind to enable it unto a regular and steady pursuit of their common ends Whether I shall by this address attain that end or no I know not but this is that which principally I aimed at therein And to the Reason whereof I leave the Judgement of my undertakings But yet I may not omit that your favour hath also given me particular grounds for this confidence and such as have been prevalent against those impressions of discouragements which I am naturally very liable to admit of and receive Your Candid Esteem of some former Endeavours in this kind and which when carried without the Verge of those Lines of Communication within whose compass Men and their Writings are Judged by Party and scarce otherwise have received a fair acceptance in the world were no small encouragement unto me not to desert those wearisome Labours which have no other Reward or End but the furtherance of Publick Good especially having this only way left me to serve the Will of God and the Interest of the Church in my Generation It was also through the countenance of your Favour that this and some other Treatises have received Warrant to pass freely into the world which though I am uncertain of what advantage they may be unto any by reason of their own defects and the prejudices of others yet I want not the highest Security that there is nothing in them tending to the least disadvantage unto those whose concernment lyes in Peace and Truth in these Nations For the Treatises themselves which I desire herewith to represent to some of your Leisure hours I shall not offend against the Publick Service in detaining you with an account of them Their Subject Matter as to its Weight Worth and Necessity will speak for it self the main objects of our present Faith and principal Foundations of our future expectations our Pleas and Evidences for a blessed Etârnity are here insisted on And whether the Temptations Opinions and bold Presumptions of many in these dayes do not call for a renewed consideration and confirmation of them is left to the Judgement of Persons indifferent and unprejudiced the manner of their handling is submitted unto yours which is highly and singularly estemed by March 20. 1667. SIR Your most humble and obliged Servant JOHN OWEN Christian Reader IF thou intendest to engage any part of thy time in the perusal of the ensuing Discourses and Exposition it may not be amiss to take along with thee the consideration of some things concerning the design and aim of their Author in the Writing and present publishing of them which are here proposed unto thee It is now sundry years since I purposed in my self if God gave life and opportunity to endeavour according to the measure of the Gift received an Exposition of the Epistle to the Hebrews A Subject this was I then knew and now acknowledge much laboured in by many eminent and learned men both of old and of late In particular some entire Commentaries composed with good judgment and to very good purpose have been published in our own Language Yea from him who first began a serious Exposition of this Epistle and whom none in all things have to this day exceeded there have passed few ages wherein some or other have not endeavoured the Explication of it And this also hath been done by men of all sorts and parties of all perswasions and Opinions in Christian Religion an account of whose several endeavours shall else-where be given Somewhat there was of encouragement unto me in my designed undertaking and somewhat of quite another tendency in this consideration The help which I might receive from the sedulous labours of so many learned men and those in Times Places Principles distant and distinguished from each other as also managing their common design with great variety as to particular intentions I looked on as a matter of no small advantage unto me Some I found had critically examined many of the Words Phrases and Expressions of the Writer some compared his
greatness and urgency of their plea to be admitted unto that series and order These are the Books commonly called Apochrypha not one of them is there wherein humane diligence doth not discover its self to be its fountain and spring Did this Epistle proceed from the same root and principle whence comes it to pass that it no where puts it self forth unto a discovery and conviction for that it doth not so we shall afterwards fully declare Besides to close this consideration the design of the Writer of this Epistle manifests that he sought the Glory of God in Christ according unto his will With this aim and purpose an endeavour to impose that on the Church as an immediate Revelation from God which was the product of his own pains and diligence is utterly inconsistent For by no means could he more dishonour God whose glory in sincerity he appears to have sought nor wrong the Church whose Good he desired to promote than by this imposing on him that whereof he was not the Author so adding unto his words and making himself subject to reproof as a lyar Prov. 30.6 and proposing that unto the Church as a firm and stable rule and object of faith which he knew not to be so leading her thereby into error uncertainty and falshood For this whole Epistle is delivered as the Will and Word of God as coming by Revelation from him without the least intimation of the intervention of the Will Wisdom or Diligence of man any other than is constantly ascribed unto those that declare the will of God by inspiration And if it were not so the evils mentioned cannot be avoided And how groundless this imputation would be our following discourses will manifest And I doubt not but this whole consideration will be and is of weight and moment with them who have their senses exercised in the Scriptures and are enabled by the Spirit breathing in them to discern between Good and Evil Wheat and Chaff Jer. 23.28 § 24 Unto the General Argument we may add the Particular Subject Matter of this Epistle as belonging unto the ãâã ãâã ãâã ãâã ãâã of it further confirming its Divine Original This for the most part consists in things of pure Revelation and which have no other foundation in rerum natura Some Books even of the Scripture it self are but the narrations of actions done amongst men which for the substance of them might be also recorded by humane diligence But the things treated of in this Epistle are purely divine spiritual and no wayes to be known but by Revelation And not only so but amongst those that are so There are four things eminent in the subject matter of this Epistle First that the principal things treated of in it are matters of the greatest importance in Christian Religion and such as concern the very foundation of faith Such are the Doctrines about the Person Offices and Sacrifice of Christ of the nature of Gospel Worship our Priviledge therein and Communion with God thereby In these things consist the very vitalls of our Profession and they are all opened and declared in a most excellent and heavenly manner in this Epistle and that as we shall manifest in an Absolute Consonancy unto what is taught concerning them in other places of Scripture Secondly In that some things of great moment unto the faith obedience and consolation of the Church that are but obscurely or sparingly taught in any other places of Holy Writt are here plainly fully and excellently taught and improved Such in particular is the Doctrine of the Priesthood of Christ with the nature and excellency of his Sacrifice and the execution of the remaining parts and duty of that Office in Heaven and how the whole of it was typically represented under the Old Testament He that understands aright the importance of these things their use in the faith and consolation of the Church their influence into our whole course of obedience the spiritual priviledge that faith by them interests a believing soul in the strength and supportment that they afford under Temptations and Trials will be ready to conclude that the world may as well want the Sun in the Firmament as the Church this Epistle And this perswasion we hope through Gods assistance to further in our Exposition of it Thirdly Gods way in teaching the Church of the Old Testament with the use and end of all the operous paedogogie of Moses manifesting it to be full of Wisdom Grace and Love is here fully revealed and the whole Aaronical Priesthood with all the duties and Offices of it translated unto the use of Believers under the Gospel How dark Mosaical institutions were in themselves is evident from the whole state of the Church in the dayes of Christ and his Apostles when they could not see unto the end of the things that were to be done away In their nature they were carnal in their number many as to their reason hidden in their observation heavy and burdensome in their outward shew Pompous and glorious by all which they so possessed the minds of the Church that very few saw clearly into the use intention and end of them But in this Epistle the veyle is taken of from Moses the mysterie of his institutions laid open a perfect clew given unto Believers to pass safely through all the turnings and windings of them unto Rest and Truth in Jesus Christ. Those hidden things of the Old Testament appear now unto us full of light and instruction but we are beholding for all our insight into them and benefit which we receive thereby unto the Exposition and Application of them made by the Holy Ghost in this Epistle And how great a portion of Gospel Wisdom and knowledge consists herein all men know who have any spiritual acquaintance with these things Fourthly the grounds reasons causes and manner of that great Alteration which God wrought and caused in his Worship by taking down the ancient glorious Fabrick of it which had been set up by his own appointment are here laid open and manifested and the greatest controversie that ever the Church of God was exercised withall is here fully determined There was nothing in the first Propagation of the Gospel and plantation of Christian Churches that did so divide and perplex the professors of the Truth and retard the work of promulgating the knowledge of Christ and the worship of God in him as the difference that was about the continuation and observation of Mosaical Rites and Ceremonies To such an height was this difference raised so zealously were the parties at variance ingaged in the pursuit of their various apprehensions of the mind of God in this matter that the Apostles themselves thought meet for a season rather to umpire and compose the controversie by leaving the Jews free to their observation and bringing the Gentiles unto a condescention in things of the greatest exasperation than absolutely and precisely to determine the whole matter between them And
of every one of them is best suited to the Subject Matter whereof he treats and the End aimed at and the Persons with whom he had to do And herein Hierom hath lead the way to others and drawn many into a common mistake The Style of Isaiah he sayes is proper Vrbane high and excellent but that of Hosea and especially of Amos low plain improper favouring of the Country and his Profession who was a Shepherd But those that understand their Style and Language will not easily give consent unto him though the report be commonly admitted by the most It is true there appeareth in Isaiah an excellent ãâã ãâã ãâã ãâã ãâã in his Exhortations Expostulations and Comminations attended with Efficacious Apostrophe's Prosopopaeias Metaphors and Allusions a compacted fulness in his Prophesies and Predictions a sweet Evangelical Spiritualness in his Expression of Promises with frequent Paronomasia's and Elleipses which have a special Elegancy in that Language whence he is usually instanced in by Learned Men as an example of the Eloquence of the Divine Writings and his ãâã ãâã ãâã ãâã ãâã preferred unto that of Aeschines Demosthenes or Cicero But the Reader must take heed that he look not for the peculiar Excellencies of that Prophet absolutely in the words used by him but rather in the things that it pleased the Holy Ghost to use him as his Instrument in the Revelation of But the other part of Hieroms censure is utterly devoid of any good foundation The Style of Amos considering the Subject Matter that he treateth of and the persons with whom he had to do in suiting of Words and Speech wherein all true solid Eloquence consisteth is every way as proper as Elegant as that of Isaiah Neither will the knowing Reader find him wanting in any of the celebrated Styles of Writing where occasion unto them is administred Thus some affirm that St. Paul used sundry Expressions and they instance in 1 Cor. 4.3 Col. 2.18 that were proper to the Cilicians his Country-men and not so proper as to the purity of that Language wherein he wrote but as the first of the Expressions they instance in is an Hebraism and the latter purely Greek so indeed they will discover a Tarsian defect in St. Paul together with the Patavinity in Livy that Pollio noted in him § 28 Eloquence and Propriety of Speech for the proper ends of them are the gift of God Exod. 4.10 11. And therefore unless Pregnant Instances may be given to the contrary it may well be thought and expected that they should not be wanting in Books written by his own Inspiration Nor indeed are they only we are not able to give a right measure of what doth truly and absolutely belong unto them He that shall look for a flourish of painted words artificiall Meretricious Ornaments of Speech Discourse suited to entice inveigle and work upon weak and carnal affections or Sophistical captious wayes of reasoning to deceive or that Suada or ãâã ãâã ãâã ãâã ãâã that smooth and harmonious structure of periods wherein the great Roman Orator gloried the lenocinia verborum the ãâã ãâã ãâã ãâã ãâã and grandiloquentia of some of the Heathens in the Scripture will be mistaken in his aim Such things become not the Authority Majesty Greatness and Holiness of him who speaks therein An Earthly Monarch that should make use of them in his Edicts Laws or Proclamations would but prostitute his Authority to contempt and invite his Subjects to disobedience by so doing How much more would they unbecome the Declaration of his Mind and Will given unto poor worms who is the great Possessor of Heaven and Earth Besides these things belong not indeed unto real Eloquence and Propriety of Speech but are arbitrarily invented crutches for the relief of our lameness and infirmity Men despairing to affect the minds of others with the things themselves which they had to propose unto them and acquainted with the baits that are meet to take hold of their bruitish affections with the wayes of prepossessing their minds with prejudice or casting a mist before their understandings that they may not discern the nature worth and excellency of Truth have invented such dispositions of words as might compass the ends they aimed at And great effects by this means were produced as by him whom men admired pleni moderantem froena Theatri And therefore the Apostle tells us that the rejecting of this kind of Oratory in his Preaching and Writing was of indispensible necessity that it might appear that the effects of them were not any way influenced thereby but were the genuine productions of the things themselves which he delivered 1 Cor. 2.5 6 7. This kind of Eloquence then the Scripture maketh no use of but rather condemneth its Application unto the great and holy things whereof it treateth as unbecoming their Excellency and Majesty So Origen to this purpose ãâã ãâã ãâã ãâã ãâã Tom. 4. in Johan If the Holy Scripture had used that Elegancy and choice of Speech which are admired among the Greeks one might have suspected that it was not Truth it self that conquered men but that they had been circumvented and deceived by appearing or fallacious consequences and the Splendor or Elegancy of Speech That the proper Excellency of Speech or Style consisteth in the ãâã ãâã ãâã ãâã ãâã or meet § 29 Accommodation of words unto things with consideration of the Person that useth them and the End whereunto they are applied all men that have any acquaintance with these things will confess ãâã ãâã ãâã ãâã ãâã saith Dionysius Halicarnasseus Nature requireth that words should follow or âe made to serve sentences or things and not things be subservient to words whence the too curious Observation of Words hath been censured as an Argument of an infirm and abject mind however it may be pardoned in them who placed all their Excellency in ãâã ãâã ãâã ãâã ãâã and disposing perswasive alluring words as Isocrates spent ten years in his Panegyricks and Plato ceased not unto the eightieth year of his Age to adorn his Discourses as Dionysius testifies of them both The Style of the Holy Scripture is every way answerable unto what may rationally be expected from it For First It becometh the Majesty Authority and Holiness of Him in whose name it speaketh And hence it is that by its Simplicity without Corruption Gravity without Affectation Plainess without alluring Ornaments it doth not so much entice move or perswade as constrain press and pierce into the mind and affections transforming them into a likeness of the things which it delivers unto us And therefore though St. Paul sayes that he dealt not with the Corinthians ãâã ãâã ãâã ãâã ãâã in an Excellency or sublimity of Speech or Wisdom like that of the Orators before described yet he did ãâã ãâã ãâã ãâã ãâã in such an evidence of Spiritual Power as was far more effectual and prevalent The whole
gave the Answer unto it before intimated namely that the Epistle was Originally written in Hebrew by St. Paul and Translated by some other into the Greek Language So Oecumenius ãâã ãâã ãâã ãâã ãâã The cause of the Alteration or difference of Style in this Epistle is manifest for it is said to be written unto the Hebrews in their own Language and to be afterwards Translated Hierom and Clemens also incline to this Opinion and Answer And Theophylact though following Theodoret he egregiously confutes them who deny St. Paul to be the Author of this Epistle from the Excellency Efficacy and irrefragable Power and Authority wherewith it is accompanied yet admits of this Objection and answers with others that it was Translated by St. Luke or Clemens Only Chrysostome who indeed is ãâã ãâã ãâã ãâã ãâã without taking notice of the pretended dissimilitude of Style ascribes it directly to St. Paul But to this Answer incline generally the Divines of the Roman Church as Catharinus Bellarminus Baronius Cornelius à Lapide Canus Mathâus Galenus Ludovicus Tena and others without number though it be rejected by Estius and some others among themselves What is to be thought of it we shall afterwards consider in a Dessertation designed unto that Purpose For the present we affirm that it is no way needful as an Answer unto the Objection insisted on as we shall now farther particularly manifest The Foundation of this Objection lyes in St. Pauls acknowledgement that he was § 11 ãâã ãâã ãâã ãâã ãâã rude in Speech 2 Cor. 11.6 This Origen presseth and Hierom takes occasion hence to censure his skill in his Mother Tongue for so was the Greek unto them that were born at Tarsus in Cilicia and this was the place of St. Paul's nativity though the same Hierom from I know not what Tradition affirms that he was born at Ghiscalis a Town of Galile from whence he went afterwards with his Parents to Tarsus contrary to his own express testimony Acts 22.23 I verily was born in Tarsus a City of Cilicia But this seems an infirm foundation of the Objection insisted on Paul in that place is dealing with the Corinthians about the false Teachers who seduced them from the Simplicity of the Gospel The Course which they took to ensnare them was vain affected Eloquence and strains of Rhetorick unbecoming the Work they pretended to be ingaged in Puffed up with this singularity they contemned St. Paul as a rude unskilful Person no way able to match them in their fine Declamations In answer hereunto He first tells them that it became not him to use ãâã ãâã ãâã ãâã ãâã 1 Cor. 1.17 that Wisdom of Words or Speech which Orators flourished withall or ãâã ãâã ãâã ãâã ãâã 1 Cor. 2.13 the Words that Mans Wisdom teacheth or an artificial composition of Words to entice thereby which he calls ãâã ãâã ãâã ãâã ãâã Chap. 2.1 And many Reasons he gives why it became him not to make use of those things so as to make them his design as the Seducers and false Apostles did Again he answers by Concession in this Place ãâã ãâã ãâã ãâã ãâã suppose I be or were rude or unskilful in speech doth this matter depend thereon is it not manifest unto you that I am not so in the knowledge of the Mysterie of the Gospel He doth not confess that he is so saith Austin but grants it for their Conviction And in this sense concurr Oecumenius Aquinas Lyra Catharinus Clarius and Capellus with many others on the place If then by ãâã ãâã ãâã ãâã ãâã here that seducing enâicing Rhetorick wherewith the false Teachers entangled the Affections of their unskilful hearers be intended as we grant that St. Paul it may be was unskilful in it and are sure that he would make no use of it so it is denyed that any footsteps of it appear in this Epistle and if any thing of solid convincing unpainted Eloquence be intended in it it is evident that St. Paul neither did nor justly could confess himself unacquainted with it only he made a Concession of the Objection made against him by the False Teachers to manifest how they could obtain no manner of advantage thereby § 12 Neither are the other Epistles of St. Paul written in so low and homely a Style as is pretended Chrysostome speaking of him tells us ãâã ãâã ãâã ãâã ãâã and that for his Eloquence he was esteemed Mercury by the Gentiles Somewhat hath been spoken hereunto before whereunto I shall now only add the Words of a Person who was no incompetent Judge in things of this nature Quum saith he orationis ipsius totam indolem ãâã ãâã ãâã ãâã ãâã proprius considero nullam ego in ipso Platone similem grandiloquentiam quoties illi libuit Dei Mysteria detonare nullam in Demosthene parum ãâã ãâã ãâã ãâã ãâã comperisse me fateor quoties animos velmetu Divini Judicii perterrefacere vel commonefacere vel ad contemplandam Dei bonitatem attrahere vel ad pietatis misericordiae officia constituit adhortari nullam denique vel in ipso Aristotele Galeno praestantissimis alioquin artificibus magis exactam docendi Methodum invenio When I well consider the Genius and Character of the Speech and Style of this Apostle I confess I never found that Grandure in Plato himself as in him when he thundereth out the Mysteries of God nor that Gravity and Vehemency in Demosthenes as in him when he intends to terrifie the minds of men with a dread of the Judgements of God or would warn them or draw them to the contemplation of his Goodness or the performance of the Duties of Piety and Mercy Nor do I find a more exact Method of Teaching in those great and excellent Masters Aristotle and Galen than in him So it is plainly so the Greek Fathers almost with one consent do testifie so do most of the Latines also so the best Learned of the later Criticks and so may it be defended against any opposition And Hierom himself who takes most Liberty to censure his Style doth so far in other places forget his own temerity therein as to cry out against those who dreamed as he speaks that St. Paul was not throughly acquainted with all propriety of Speech And he who was the first that ever spake word about any defect of this kind though as able to judge as any one what ever who hath since passed his Censure unto the same purpose was in an evident mistake in the very instance which he pitched on to confirm his Observation This was Irenaeus one of the first and most Learned of the Greek Fathers For affirming that there were many hyperbata in the Style of this Apostle which render it uneven and difficult he confirms his Assertion with an instance in 2 Cor. 4.4 In whom the God of this World bath blinded the minds of them which believe not For saith he the Words should
diligent Observer may find running through this and all his other Epistles But 3. That which under this Head I would press is the Consideration of the Spirit Genius ãâã ãâã ãâã ãâã ãâã and manner of Writing proceeding from them peculiar to this Apostle in all his Epistles Many things are required to enable any one to judge aright of this intimation He must as Bernard speaks drink of Pauls Spirit or be made partaker of the same Spirit with him in his measure who would understand his Writings Without this Spirit and his saving Light they are all obscure intricate sapless unsavoury when unto them in whom it is they are all sweet gracious in some measure open plain and powerful A great and constant exercise unto an acquaintance with his frame of Spirit in Writing is also necessary hereunto Unless a man have contracted as it were a familiarity by a constant conversation with him no Critical skill in Words or Phrases will render him a competent Judge in this matter This enabled Caesar to determine aright concerning any Writings of Cicero And he that is so acquainted with this Apostle will be able to discern his Spirit as Austin sayes his Mother Monica did divine Revelations nescio quo sapore by an inexpressable Spiritual savour Experience also of the power and efficacy of his Writings is hereunto required He whose heart is cast into the Mould of the Doctrine by him delivered will receive quick impressions from his Spirit exerting its self in any of his Writings He that is thus prepared will find that Heavenliness and perspicuity in unfolding the deepest Evangelical Mysteries that peculiar exaltation of Jesus Christ in his Person Office and Work that Spiritual persuasiveness that transcendent manner of Arguing and Reasoning that wise insinuation and pathetical pressing of well grounded Exhortations that Love Tenderness and Affection to the Souls of men that Zeal for God and Authority in Teaching which enliven and adorn all his other Epistles to shine in this in an eminent manner from the beginning to the End of it And this Consideration what ever may be the apprehensions of others concerning it is that which gives me satisfaction above all that are pleaded in this Cause in ascribing this Epistle to Paul The Testimony of the first Churches of whose Testimony any record is yet remaining § 26 with a successive Suffrage of the most Knowing Persons of following Ages may also be pleaded in this Cause Setting aside that limitation of this Testimony which with the grounds and occasions of it as to some in the Latin Church we have already granted and declared and this Witness will be acknowledged to be Catholick as to all other Churches in the World A Learned Man of late hath reckoned up and reported the Words of above thirty of the Greek Fathers and fifty of the Latin reporting this Primitive Tradition I shall not trouble the Reader with a Catalogue of their Names nor the Repetition of their Words and that because the whole of what in general we assert as to the Eastern Church is acknowledged Amongst them was this Epistle first made publick as they had far more advantages of discovering the Truth in this Matter of Fact than any in the Roman Church or that elsewhere followed them in after Ages could have Neither had they any thing but the Conviction and Evidence of Truth its self to induce them to embrace this Perswasion And he that shall consider the Condition of the first Churches under Persecution and what difficulties they met withal in Communicating those Apostolical Writings which were delivered unto any of them with that special Obstruction unto the spreading of this unto the Hebrews of which we have already discoursed cannot rationally otherwise conceive of it but as an eminent fruit of the Good Providence of God that it should so soon receive so publick an Attestation from the first Churches as it evidently appears to have done § 27 The Epistle it self several wayes discovers its Author Some of them we shall briefly recount 1. The General Argument and Scope of it declares it to be Pauls Hereof there are two parts 1. The Exaltation of the Person Office and Grace of our Lord Jesus Christ with the Excellency of the Gospel and the Worship therein commanded revealed by him 2. A Discovery of the Nature Vse and Expiration of Mosaical Institutions their present Unprofitableness and ceasing of their obligation unto obedience The first part we may grant to have been equally the design of all the Apostles though we find it in a peculiar way insisted on in the Writings of Paul The latter was his special work and business This partly ex instituto partly occasionally from the opposition of the Jews was he ingaged in the promotion of all the world over The Apostles of the Circumcision according to the Wisdom given them and suitable to the nature of their work did more accommodate themselves to the prejudicate Opinion of the Jewish Professors and the rest of the Apostles had little occasion to deal with them or others on this subject Paul in an eminent manner in this work bare the burthen of that day Having well setled all other Churches who were troubled in this Controversie by some of the Jews he at last treats with themselves directly in this Epistle giving an account of what he had elsewhere Preached and taught to this purpose and the grounds that he proceeded upon and this not without great success as the burying of the Judaical Controversie not long after doth manifest 2. The Method of his proceedure is the same with that of his other Epistles which also was peculiar unto him Now this in most of them yea in all of them not regulated by some particular occasions is first to lay down the Doctrinal Mysteries of the Gospel vindicating them from Oppositions and Exceptions and then to descend to Exhortations unto Obedience deduced from them with an enumeration of such special Moral Duties as those unto whom he wrote stood in need to be minded of This is the general Method of his Epistles to the Romans Ephesians Colossians Philippians and the most of the rest And this also is observed in this Epistle Only whereas he had a special respect unto the Apostacy of some of the Hebrews occasioned by the Persecution which then began to grow high against them what ever Argument or Testimony in his passage gave him advantage to press an Exhortation unto constancy and to deterr them from back-sliding he layes hold upon it and diverts into practical Inferences unto that purpose before he comes to his general Exhortations towards the end of the Epistle Excepting this occasional difference the Method of this is the same with that used in the other Epistles of Paul and which was peculiarly his own 3. His Way of Argument in this and his other Epistles is the same Now this as we shall see is Sublime and Mystical accommodated rather to the Spiritual Reason of Believers
Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall ãâã ãâã ãâã ãâã ãâã manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
Recovery For First The Glorious Properties of the Nature of God whose Manifestation and Exaltation in all the works that outwardly are of him he designeth do require that there should be Salvation for Sinners Even this matter of the Salvation of Sinners conduceth yea is necessary unto the manifestation of some of those Divine Excellencies wherein no small part of the glory of God doth consist God had in the Creation of all things glorified his Greatness Power Wisdom and Goodness His Soveraignty Righteousness and Holiness he had in like manner revealed in that Holy Law which he had prescribed unto Angels and Men for the Rule of their Obedience and in the Assignation of their Reward Upon the Sin of Angels and Men he had made known his Severity and Vindictive Justice in the Curse and Punishment inflicted on them But there were yet remaining undiscovered in the Abysse of his Eternal Essence Grace and Pardoning Mercy which in none of his Works had as yet exerted themselves or manifested their Glory And in case no Remedy be provided for mankind under the Evils mentioned and their utter ruine as they must have perished accordingly so those glorious Properties of the nature of God all wayes of exerting their proper and peculiar Acts being secluded all objects of them removed could not have been equally glorified with his other Holy Attributes The creatures know nothing in God but as it manifested in its Effects His Essence in its self dwells in Light inaccessible Had never any stood in need of Grace or Mercy or doing so had never been made partakers of them it could not have been known that there was that kind of Goodness in his Nature which yet it is his design principally to glorifie himself in The necessity therefore of the Manifestation of these Properties of God his Goodness Grace Mercy and Readiness to Forgive which can only be exercised about sinners and that in their Relief and Salvation from Sin and Misery do require that the Deliverance enquired after be admitted and justly expected And this Expectation is so much the more just and firmly grounded in that there is nothing in himself which the Lord more requireth our Conformity unto himself in than in this Condescension Goodness Grace and Readiness to forgive which manifests how dear the glory of them is unto him Secondly To what End shall we conceive the Providence and Patience of God to be exercised towards the Race of Mankind for so long a season in the Earth We see what is the general Issue and Event of the continuance of Mankind in the world God saw it and complained of it long ago Gen. 6. v. 5 6. Shall we now think that God hath no other Design in his Patience towards mankind for so many Generations but meerly to suffer them All and Every one without exception to sin against him dishonour him provoke him that so He may at length everlastingly destroy them That this indeed is the Event with many with the most through their own perverse wickedness blindness and love of the pleasures of sin cannot be denyed But to suppose that God hath no other design at all but meerly by his Patience to forbear them awhile in their folly and then to avenge himself upon them is unsuitable unto his Wisdom and Goodness It cannot be then but that he would long since have cut off the whole Race if there were no way for them to be delivered out of this perishing condition And although this way what ever it be is not Effectual towards All yet for their sakes towards whom through the grace of God it is and shall be so is the Patience of God exercised towards the whole Race of Mankind and their Being is continued in this world Other Reason of this Dispensation of Divine Wisdom and Goodness can none be assigned Thirdly That there is a way of Diliverance for Mankind the Event hath manifested in two remarkable and undeniable Instances First In that sundry Persons who were as others by nature children of Wrath and under the Curse have obtained an undoubted and infallible interest in the love and favour of God and this Testimony that they pleased him What were the Assurances they had hereof I shall not now debate But I take it now for granted which may be farther confirmed as occasion shall require that some Persons in all Generations have enjoyed the Friendship Love and Favour of God which they could never have done unless there had been some way for their Deliverance out of the state of Sin and Misery before described For therein every man upon a just account will find himself in the state of Adam who when he heard the voice of God was afraid Secondly God hath been pleased to require from men a Revenue of Glory by a way of Worship prescribed unto them after the Entrance of sin This he hath not done unto the Angels that sinned nor could it have been done in a consistency with Righteousness unto men without a Supposition of a Possibility of Deliverance from under his Wrath. For in every Prescription of Duty God proposeth himself as a Rewarder which he is only unto them that please him and to please God without the Deliverance enquired after is impossible Besides that God is actually glorified in the world by the Way of Worship required on this supposition shall be elsewhere declared and Arguments added in full measure to confirm our Assertion Deliverance then from this condition may on just grounds be expected and how it might be effected is our next Enquiry § 16 The great Relief enquired after must be brought about by men themselves or by some other for them What they can do themselves herein we may be quickly satisfied about The nature of the Evils under which they suffer and the Event of things in the world sufficiently discover the disability of men to be their own Deliverers Besides who should contrive the way of it for them One Single Person More or All How easily the impossibility of it might be demonstrated on any of these suppositions is too manifest to be insisted on The Evils suffered under are of two sorts both Vniversal and Eternal The first is that of Punishment inflicted from the Righteousness of God There are but two wayes possible setting aside the Consideration of what shall be afterwards fixed on whereby mankind or any individual Person amongst them may obtain deliverance from this Evil And the first is that God without any further consideration should remit it and exempt the Creation from under it But although this way may seem possible unto some it is indeed utterly otherwise Did not the sentence of it proceed from his Righteousness and the Essential Rectitude of his Nature Did he not engage his Truth and faithfulness that it should be inflicted and doth not his Holiness and Justice require that so it should be What should become oâ his glory what would he do unto his great name if now without
of them on especial Occasions were so Thence were they called ãâã ãâã ãâã ãâã ãâã Annointed Ones And because this Annointing with Oyle was not appointed for its own sake but for somewhat signified thereby those who received the thing so signified although not actually annointed with corporeal Oyle are called Annointed ones also Psalm 105. v. 15. Now this Promised Seed this Saviour or Deliverer being appointed of God to perform his Work in the discharge of a Triple Office of King Priest and Prophet unto his Sacred People and being furnished with those Gifts and Endowments which were signified by the Annointing Oyle is by an Antanomasia called the Messiah Or ãâã ãâã ãâã ãâã ãâã Messiah the King Dan. 9.25 ãâã ãâã ãâã ãâã ãâã Messiah the Prince Ruler or Leader and v. 26. ãâã ãâã ãâã ãâã ãâã Messiah absolutely The Greeks render this name ãâã ãâã ãâã ãâã ãâã which twice occurs in the New Testament where Persons of the Jewish Faith and Church are introduced expressing the Saviour they looked for John 1. v. 41. Chap. 4. v. 25. Otherwise the Holy Penmen constantly call the same Person by another name of the same signification in the Language wherein they wrote with ãâã ãâã ãâã ãâã ãâã in the Hebrew ãâã ãâã ãâã ãâã ãâã the Annointed One Christ. The Greek ãâã ãâã ãâã ãâã ãâã and the Latine Messiah seem rather to be taken immediately from the Chaldee ãâã ãâã ãâã ãâã ãâã Messicha than from the Hebrew ãâã ãâã ãâã ãâã ãâã Messiach and to come nearer unto it in sound and Pronunciation It is true that the name is sometimes applied unto prophane and wicked men with respect unto the Office or Work whereunto they were of God designed as to Saul 1 Sam. 24. v. 7. and to Cyrus Isaiah 45. v. 1. And the Jews call the Priest who was to sound the Trumpet when the People went forth to Battel Deut. 20. v. 8. ãâã ãâã ãâã ãâã ãâã the annointed unto the War But as was said it is applied by the way of Eminency unto the Promised Seed unto others by way of Allusion and with respect unto their Office and present Work Exercitatio IX The First Promise explained in the subsequent The Name Messiah seldom used in the Original frequently in the Targums Places applyed unto him therein Gen. 3.15 Vse of their Testimony against the present Jewes Gen. 35.21 Occasion of the mention of the Messiah in that place from Micah 4.8 Genesis 49.1 ãâã ãâã ãâã ãâã ãâã first mentioned V. 10. Vntill Shilo come Agreement of Targums Exod. 12. v. 42. Christ typified by the Paschal Lamb. Exod. 40.9 ãâã ãâã ãâã ãâã ãâã who Dan. 9.25 Numb 11.26 Tradition about the Prophecying of Eldad and Medad Numb 23.21 Chap. 24.7 17 20 24. Consent of Targums Talmudists Cabalists Deut. 18.15 16 17 18 19. The Prophet promised who 1 Sam. 2.10 Hannas Prophecy of Christ. 2 Sam. 23.3 Davids in his lasts words ãâã ãâã ãâã ãâã ãâã 1 Kings 4.33 Solomons Prophecie Light of the Church increased by David Psal. 2. Vindicated Psal. 18. v. 32. Psal. 21.3 4. Psal. 45. Psal. 68. Psal. 69. Psal. 72. Targum Midrash Commentators Vulgar Latin corrupted and the LXX ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã What. Psal. 80. v. 16 18. ãâã ãâã ãâã ãâã ãâã how to be rendered ãâã ãâã ãâã ãâã ãâã who Psal. 110. Prophesie of the Messiah Confession of the Jews Of the Targum in Solomons Song Isa. 2.2 3 4. Chap. 4. v. 2. Vindicated Chap. 9. v. 6. Sense of the Targum on the place Vulgar Latin noted Intanglements of the Jews from this Testimony Four things promised not agreeing to Hezekia Answer of Jarchi Kimchi Aben Ezra The Name mentioned whose ãâã ãâã ãâã ãâã ãâã who Answer of Abarbinel Of the increase of his Government Chap. 10. v. 27. Chap. 11.1 Abarbinels Prediction of the ruine of the Christians Isaiah 16. v. 1. Chap. 28. v. 5. Chap. 42. v. 1. Jeremiah 23. v. 5. Corruption of Old Translations Purity of the Original Messiah Jehovah our Righteousness Ezek. 37. v. 24. Jerem. 30.21 Jerem. 33.15 16 Hos. 3.5 Hos. 14.8 Micha 5.2 Vindicated Kimchi's Blasphemy Zech. 3.8 Chap. 4.7 Chap. 6.12 Chap. 10.4 Chap. 9.9 Chap. 11.12 13. Chap. 12.10 Conclusion HAving considered the first great Promise concerning the Messiah and evinced § 1 from thence the nature of his Work and Office as also shewed in generall how Testimony is given unto him throughout the Old Testament and whence his Name is derived we shall now moreover enquire in particular into those places where he is expresly foretold promised or prophesied of that we may thence gather what farther Light concerning his Person and Natures with his employment was granted unto the Church of old which the present Jews wilfully reject And herein as I aim not to collect all the Prophecies and Promises which God gave concerning him by the mouth of his holy Prophets from the foundation of the World but only to single out some of the most eminent that give us a direct description of his Person or his Grace in answer unto or the confirmation of what hath been already discoursed about them so I shall have an especial respect unto them which the Jews themselves do acknowledge to belong unto him There is a Book written by Abarbinel which he calls ãâã ãâã ãâã ãâã ãâã wherein he undertakes to explain all those Texts of Scripture or Prophecies which cannot be understood either Spiritually or of the Second Temple but of their Redemption by the Messiah This at present among others I am forbidden the use of which might have been of Advantage in the present design I shall therefore principally insist on those places which are applied unto him in the Targums the most Authentick Writings amongst them whereunto some others shall be added which I have observed to be interpreted unto the same purpose in the best of their Commentators The name of Messiah is but twice or thrice at most used in the Old Testament directly § 2 and immediately to denote the Promised Seed Namely Dan. 9. v. 25. and v. 26. whereunto Psalm 2. v. 2. may be added But this Name on the Reasons before given prevailing in the Judaical Church it is frequently made use of and inserted in the Targums where he is treated of although he be not expresly named in the Original Elias in his Methurgamim reckons up fifty of those places whereunto one and twenty more are added by Buxtorfius The Principal of these deserve our Consideration considering that some of the most eminent of them are denyed by the latter Jews to belong unto him those especially which give Testimony unto that part of the faith of Christians concerning him his Person and Office which by them is opposed or denyed And this consent of the Targums is of great weight against them as containing an Evidence of what Perswasion prevailed amongst them before such time as they suited all their Expositions of Scripture unto their own infidelity in
him the Name of God and shall fulfill the whole Law is a blessed Truth This Fagius and Munster before him observed out of ãâã ãâã ãâã ãâã ãâã a Bundle of Myrrh a Cahalistical Comment on the Pentateuch by R. Abraham But they all contend against the Application of this Prediction unto our Lord Jesus Christ for when say they did he smite the Corners of Moab when did he destroy all the Children of Seth and how were those words v. 18. ãâã ãâã ãâã ãâã ãâã which they interpret and Israel shall gather wealth or substance fulfilled But we have sufficiently proved the Messiah to be a Spiritual Redeemer and therefore however his Kingdom may be expressed in words signifying literally outward and temporal things yet things spiritual and eternall are to be understood as figuratively set out by the other Neither can these words be absolutely understood according to the Letter For whereas Seth was the Son given unto Adam in the room of Abel and all the Posterity of Cain waâ cut off at the Flood if the Messiah destroy literally all the children of Seth he must not leave any one man alive in the world which certainly is not the work he was promised for Besides the Lord Christ hath partly already and in due time will utterly destroy all the stubborn Enemies of his Kingdom Neither can the Jews press the instance of Moab literally seeing themselves by Edom do constantly understand Rome or the Roman Empire Deut. 18. v. 15 16 17 18 19. This place is an eminent Prophesie concerning the § 11 Messiah and his Prophetical Office not before any where mentioned But the Law being now given which was to continue inviolably unto his coming Mal. 4.4 when it was to be changed removed and taken away this part of his work that he was to make the last full perfect Declaration of the will of God is now declared The Targums are here silent of him for they principally attend unto those places which make mention of his Kingdom Rashi refers the words unto the series of Prophets which were afterwards raised up Aben Ezra to Joshua others to Jeremiah upon the rejection of whose warnings the people were carried into captivity which they collect from v. 19. Whatever now they pretend of old they looked for some one signal Prophet from this place which should immediately come before the Messiah himself Thence was that Question in their Examination of John Baptist Art thou that Prophet John 1.21 namely whom they looked for from this Prediction of Moses But it is the Messiah himself and none other that is intended For First None other ever arose like unto Moses This is twice repeated in the words of Moses unto the people v. 15. God will raise thee up a Prophet ãâã ãâã ãâã ãâã ãâã like unto me and in the words of God to Moses v. 18. I will raise them up a Prophet ãâã ãâã ãâã ãâã ãâã like unto thee as thou art Lipman a blasphemous Jew in his Nizzachon contends that Jesus cannot be intended because he was not like Moses for Moses was a man only Jesus declared himself to be God Moses had Father and Mother Jesus had not as we say But the comparison intended doth not at all respect their Persons or their Natures but their Office It was in the Prophetical Office that the Prophet foretold was to be like unto Moses It is a Law-giver one that should institute New Ordinances of Worship by the Authority of God for the use and Observance of the whole Church as Moses did one that should reveal the whole will of God as Moses did as to that season wherein God employed him That this could not be Joshua nor any of the Prophets that ensued is evident from that Testimony of the Holy Ghost Deut. 34. v. 10. There arose not since a Prophet in Israel like unto Moses This must therefore be referred unto some singular Prophet who was then to come or there is an express contradiction in the Text. And this is none other but the Messiah concerning whom they acknowledge that he shall be a Prophet above Moses Secondly the extermination threatned unto the people upon their disobedience unto this Prophet here promised v. 19. never befell them untill they had rejected the Lord Jesus the true and only Messiah Wherefore this place is rightly applyed unto him in the New Testament Acts 3.22 23. Chap. 7.37 And we have hence a farther discovery of the Nature of the Deliverer and Deliverance promised of old and therein of the Faith of the Antient Church He was to be a blessed Prophet to reveal the mind and will of God which also he hath done unto the utmost And from this place it is that the Jews themselves in Midrash Coheleth cap. 1. say ãâã ãâã ãâã ãâã ãâã The latter Redeemer is to be like the former Deut. 25. v. 19. Thou shalt blot out the Remembrance of Amaleck from under Heaven § 12 thou shalt not forget it Jonathan Targum ãâã ãâã ãâã ãâã ãâã And also in the dayes of the Messiah the King thou shalt not forget it But as this savours too much of those revengefull thoughts which they frequently discover themselves to be filled withall so all these apprehensions proceed from the Old Tradition that by the Messiah we should be delivered from the hands of all our Enemies which they being carnal and earthly do wrest to give countenance unto their own desires and imaginations Deut. 30. v. 4. If any of thine be driven out unto the utmost parts of heaven from thence § 13 will the Lord thy God gather thee and from thence will he fetch thee Jonath Targum ãâã ãâã ãâã ãâã ãâã from thence will the word of the Lord gather thee by the hand of Elijah the great Priest and from thence will he bring thee by the hand of Messiah the King The place is not amiss applyed unto the Deliverance which they shall one day have by the Messiah for it is to happen after the whole Curse of the Law is come upon them for their disobedience and that they shall turn again unto the Lord by Repentance v. 1 2. And whereas the words are doubled they suppose them to intimate a-double work of Deliverance one whereof they have committed to Elias from Mal. 4. v. 5. who was to be and was the fore-runner of the Messiah And these are places in the Books of Moses wherein they acknowledge that mention is made of the Messiah For that way whereby the Church of old was principally instructed in his work and office namely in the Sacrifices and Ceremonies of the Law they know nothing of it nor shall it here be insisted on seeing it must have so large a place in the Exposition of the Epistle its self § 14 1 Sam. 2.10 He shall give strength unto his King and exalt the horn of his annointed Targ. ãâã ãâã ãâã ãâã ãâã and he shall exalt the Kingdom of his Messiah In Midrash Tillim also on
be for Joy and Honour And this Prophesie also is by the most learned of the Rabbins applied unto the Messiah Kimchi interprets ãâã ãâã ãâã ãâã ãâã the branch by that of Jerem. 23. v. 5. I will raise up unto David a Righteous Branch a King shall reign and prosper Aben Ezra enclines unto them who would have Hezekiah to be intended a Christian Expositor refers the words to Ezra and Nehemiah upon the return from the Captivity on what grounds he doth not declare Abarbinel having as is his manner alwayes repeated the various Expositions and Opinions of others adds at last ãâã ãâã ãâã ãâã ãâã others expound the words of the Messiah our Righteousness let him be speedily revealed But they may also do well to consider that the Person here promised to be the Beauty and Glory of the Church by whom the Remnant of Israel which are written in the Book of Life shall be saved is the BRANCH of the Lord and the Fruit of the Earth which better expresseth his two Natures in one Person than that he should be for a while a barren Branch and afterwards bear fruit in the destruction of Gog and Magog which is their gloss on the words The illustrious Prophesies concerning the name of the Messiah Immanuel and his being born of a Virgin Chap. 7. 8. must be handled apart afterwards and vindicated from the exceptions of the Jews and are therefore here omitted Isaiah 9. v. 6. And his Name shall be called Wonderfull Counsellor the mighty God § 30 the everlasting Father the Prince of Peace Targ. ãâã ãâã ãâã ãâã ãâã And his Name is called of old ãâã ãâã ãâã ãâã ãâã is the same with ãâã ãâã ãâã ãâã ãâã Micah 5. v. 2. Targ. ãâã ãâã ãâã ãâã ãâã that is as in the next words from everlasting from the dayes of Eternity For although ãâã ãâã ãâã ãâã ãâã be frequently used for ãâã ãâã ãâã ãâã ãâã from before the face or sight as the words of the Targumist are here vulgarly translated as in the Translation in the Polyglott Bibles a facie admirabilis Consilii Deus which is blamed by Cartwright in his Mellificium for not putting Deus in the Genitive Case as well as admirabilis which indeed were rational if ãâã ãâã ãâã ãâã ãâã were necessarily a facie but it is also used absolutely with reference unto time and so there is no need that the following words should be regulated thereby So is it twice used as Prov. 8. v. 22. ãâã ãâã ãâã ãâã ãâã and before his works that were wrought that is from Eternity And v. 23. ãâã ãâã ãâã ãâã ãâã and before the World And in that sense is ãâã ãâã ãâã ãâã ãâã alwayes used as Isaiah 23. v. 7. Psalm 78. v. 2. Isa. 46. v. 10. And thus the words will yield a better sense than a facie admirabilis Consilii Deus or that which they are cast into by Seb. Munster mirificantis consilium Deo fortissimo qui manet in secula For there is no need a we have seen that the words should be cast into the Genitive Case by ãâã ãâã ãâã ãâã ãâã And although the Targumist rendreth ãâã ãâã ãâã ãâã ãâã the Participle Counsellor by the Substantive ãâã ãâã ãâã ãâã ãâã Counsell yet this hinders not but that it may express one of his Names Wonderfull Counsell God or mirificans consilium Deus or the God of Wonderfull counsell One from some of the Jews takes another way to pervert these words Consiliarius Deus fortis imo saith he Consultator Dei fortis i. Qui in omnibus negotiis consilia a Deo poscet per Prophetas scilicet whereby this clear and honourable Testimony given unto the Deity of our Lord Jesus Christ is weakned and impaired Again the Targumist renders ãâã ãâã ãâã ãâã ãâã be called by ãâã ãâã ãâã ãâã ãâã in a Passive Sense which obviates the principal exception of the Modern Jews who interpret it Actively that it may be referred to God the Wonderfull Counsellor who shall call him the Prince of Peace But as this is contrary to the Targum so also to the use of the word in like cases For this Declaration of the Name of the Child promised answers the Proclamation made of the Name of God Exod. 34. v. 6. where ãâã ãâã ãâã ãâã ãâã is well rendered by Ours and proclaimed or and there was proclaimed the name following sounded in his ears Where the Vulgar Latin translating the word Actively and applying it unto Moses Stetit Moses cum eo invocans nomen Domini quo transcunte coram eo ait Dominator Domine Deus Moses stood with him calling on the Name of the Lord who passing by he said O mighty Ruler Lord God both corrupts the proper sense of the words and gives us that which is directly untrue For not Moses but God himself gave out and proclaimed that Name as it is said expresly that he would do Chap. 33. v. 19. and as Moses himself afterwards pleaded that he had done Numb 14. v. 17 18. But this by the way to obviate the Judaical Sophism mentioned that would make all the names in the Text unless it be the Prince of Peace to precede the Verb and that to be actively understood § 31 It follows in the Targum ãâã ãâã ãâã ãâã ãâã The words are variously rendered some refer ãâã ãâã ãâã ãâã ãâã to ãâã ãâã ãâã ãâã ãâã that goes before so expressing them by Deus Fortis or Fortissimus the mighty God Others as the Translation in the Biblia Regia and Londin refer to the words following ãâã ãâã ãâã ãâã ãâã and render it by Vir the man vir permanens in aeternum the man abiding for ever but it doth not seem that this sense will hold for although ãâã ãâã ãâã ãâã ãâã do signifie a man the same with the Hebrew ãâã ãâã ãâã ãâã ãâã yet ãâã ãâã ãâã ãâã ãâã is not so used but only for Fortis or Fortissimus ãâã ãâã ãâã ãâã ãâã the word used in the Original is applyed to God and men but here it seems to be joyned with ãâã ãâã ãâã ãâã ãâã and to signifie as by us translated the mighty God which the Targumist endeavoured also to express and so by ãâã ãâã ãâã ãâã ãâã permanens in secula abideing for ever he rendereth ãâã ãâã ãâã ãâã ãâã the Father of Eternity significantly enough Also ãâã ãâã ãâã ãâã ãâã is joyned by some with ãâã ãâã ãâã ãâã ãâã and rendered Messia Pacis for ãâã ãâã ãâã ãâã ãâã the Prince of Peace but this connexion of the words those that follow will not well bear wherefore they place the name Messiah absolutely and render the following words whose Peace shall be multiplyed unto us in his Dayes § 32 And this Testimony of their Targum the present Jews are much to be pressed withal and there are not many from which they feel their entanglements more urgent upon them And it would at the same time move compassion at their blindness and
to call him so and to believe him so which is all we contend for Of the same importance with this Prophesie is that of Ezek. 37. v. 24. Jerem. 30.21 Their Nobles shall be of themselves and their Governour shall proceed from § 45 the middest of them Targum Their King shall be annointed from amongst them and their Messiah shall be revealed unto them And upon his account it is that God enters into a new Covenant with his People v. 22. Jerem. 33. v. 13 15. For those words Flocks shall pass again under the hand of him that telleth them the Targum reads ãâã ãâã ãâã ãâã ãâã and the People shall be yet gathered by the Messiah and a Prophesie of him it is no doubt as the fifteenth Verse makes it evident where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up unto David who also is promised in the sixth Verse as the Abundance or Crown of Truth and Peace yet one of late hath wrested this place also to Zerubbabel Hos. 3.5 Seek the Lord their God and David their King Targum ãâã ãâã ãâã ãâã ãâã § 46 and shall obey the Messiah the Son of David their King The Rabbins are divided about this place some of them acknowledging the Messiah to be intended others referring the Prophesie unto the Temple or House of the Sanctuary built by the Son of David But the words themselves with the denotation of the time for the accomplishment of this Prophesie in the end of the Verse will allow of no application unto any other and plainly discovers his mistake who would wrest this Text also to Zerubbabel Hos. 14.8 Targum They shall sit under the shaddow of Messiah See Cant. 2.3 Micah 4. v. 8. And thou Tower of the flock c. ãâã ãâã ãâã ãâã ãâã § 47 And thou Messiah of Israel who art hid because of the sins of the Congregation of Zion to thee the Kingdom shall come This gloss I confess draws upon the Lees of Talmudical Rabbinism for they fancy that their Messiah was long since born even at the appointed time but is kept hid they know not where because of the sins of Israel Micah 5. v. 2. But thou Bethlehem Ephrata though thou be little among the thousands § 48 of Judah yet out of thee shall he come forth unto me the Ruler over Israel whose goings forth have been from of old from everlasting Targ. ãâã ãâã ãâã ãâã ãâã out of thee shall the Messiah come forth before me to exercise Rule over Israel This Prophesie was famous among the Jews of old as designing the place where the Mâssiah was to be born which alone is done here and its signal accomplishment is recorded Matth. 2.1 5 6. Luke 2.6 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended And yet this consent of all the Jews Antient and Modern with the application of it unto the true Messiah in the Gospel manifesting the Catholick consent of both Churches Judaical and Christian about the sense of this place hinder not one from interpreting this place of Zerubbabel whose goings forth as he supposeth are said to be of old from everlasting because he came of the antient Kingly House of David whereas not one word of the Prophesie ever had any tolerable appearance of accomplishment in him For neither was he born at Bethlehem nor was he the Ruler over the Israel of God much less had he the least share or interest in those eternal Goings forth which are expressed in the close of the Verse The words are an express description of the Person of the Messiah who though he was to be born in the fulness of time at Bethlehem yet the existence of his Divine Nature was from of old from Everlasting And the Jews know not how to evade this Testimony Rashi adds in the interpretation of the words only that of Psalm 72. v. 17. ãâã ãâã ãâã ãâã ãâã which we have rendered his name shall be continued as long as the Sun not reaching the sense of the place ãâã ãâã ãâã ãâã ãâã is rendered by the Targum ãâã ãâã ãâã ãâã ãâã and before the Sun was an expression of Eternity As Prov. 8. v. 23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah Bethlehem saith Kimchi that is David who was born there and ãâã ãâã ãâã ãâã ãâã there is a long time between David and the Messiah But this Gloss is forced and hath nothing in the words to give countenance unto it It is the Messiah that is said to be born at Bethlehem and not David as shall afterwards be evinced And ãâã ãâã ãâã ãâã ãâã denotes some Acts or actings of him that is spoken of and not his Relation unto another not spoken of at all Neither do those words ãâã ãâã ãâã ãâã ãâã denote a long time but directly that which is before all times See Prov. 8.22 He yet proceeds to answer them who say the Messiah is God from this place because of this description of him And first rejects the Lord Christ from being here intended as supposing an Objection to be made with reference unto him though he express it not for saith he ãâã ãâã ãâã ãâã ãâã this is an answer unto them ãâã ãâã ãâã ãâã ãâã He ruled not over Israel but they ruled over him Where it is evident that some sentence written by him is left out of the Copies Printed among Christians But poor blind blasphemous wretch this boast hath cost him and his associates in infidelity full dear It is true their Progenitors did unto him what ever the Counsel of God had determined But notwithstanding all their rage he was exalted by the right hand of God and made a Prince and a Saviour having ruled ever since over the whole Israel of God by his Word and Spirit and over them his stubborn Enemies with a Rod of Iron He adds that it is false that these words are applicable unto the Eternity of God for saith he ãâã ãâã ãâã ãâã ãâã God was before the dayes of everlasting as though in the same sense God were not expresly said to be ãâã ãâã ãâã ãâã ãâã as here see Habbak 1.11 and to be from everlasting And this place is well expounded by Prov. 8. v. 21 22 23. as some of the Rabbins acknowledge so that we have in it an eminent Testimony given unto the Person of the Messiah as well as unto the place of his Nativity Of which we shall treat afterwards § 49 Zech. 3.8 For behold I will bring forth my servant the Branch Targum ãâã ãâã ãâã ãâã ãâã Behold I bring forth my servant the Messiah who shall be revealed This Revelation of the Messiah relates unto their apprehension of his being born long since but to lye hid because of their sins as was before intimated And in like manner is he three times more mentioned by
the Targumist in this Prophesie Chap. 4. v. 7. Chap. 6. v. 12. Chap. 10. v. 4. In all which places he is certainly designed by the Holy Ghost There are also many of them who acknowledge him to be intended Chap. 9. v. 9. Chap. 11. v. 12 13. Chap. 12. v. 10. where he is not mentioned in the Targum I have not insisted on these Places as though they were all the Testimonies that to the same purpose might be taken out of the Prophets seeing they are a very small portion of the Praedictions concerning the Person Grace and Kingdom of the Messiah and not all those which are most eminent in that kind but because they are such as wherein we have either the consent of all the Jews with us in their application from whence some advantage may be taken for their conviction or we have the suffrage of the more antient and authentick Masters to reprove the Perversness of the Modern Rabbins withall § 50 And this is He whom we enquire after One who was promised from the Foundation of the world to relieve mankind from under that state of Sin and Misery whereinto they were cast by their Apostasy from God This is he who from the first Promise of him or intimation of Relief by him was the Hope Desire Comfort and Expectation of all that aimed at Reconciliation and Peace with God Upon whom all their Religion Faith and Worship was founded and in whom it centered He for whose sake or for the bringing of whom into the world Abraham and the Hebrews his Posterity were separated to be a peculiar people distinct from all the Nations of the Earth In the faith of whom the whole Church in and from the Dayes of Adam that of the Jews in especial celebrated its Mystical Worship endured Persecution and Martyrdom waiting and praying continually for his Appearance He whom all the Prophets taught Preached Promised and raised up the Hearts of Believers unto a desire and expectation of describing before hand his sufferings with the Glory that was to ensue He of whose coming a Catholick Tradition was spread over the world which the old Serpent with all his subtility was never able to obliterate Exercitatio X. Ends of the Promises and Prophesies concerning the Messiah Other wayes of his Revelation Of his Oblation by Sacrifices Of his Divine Person by Visions What meant in the Targums by ãâã ãâã ãâã ãâã ãâã the Word of God The Expression first used Gen. 3.8 ãâã ãâã ãâã ãâã ãâã what or who ãâã ãâã ãâã ãâã ãâã Apprehensions of the Antient Jews about the Word of God Of the Philosophers Application of the Expression ãâã ãâã ãâã ãâã ãâã to the Son by John Expressions of Philo. Among the Mahumetans Christ called the Word of God Intention of the Targumists vindicated How the Voice walked Aben Ezra refuted and R. Jona The appearance of the second Person unto our first Parents Gen. 18.1 2 3. Gods appearance ãâã ãâã ãâã ãâã ãâã Suddenness of it Who appeared The occasion of it Reflection of Aben Ezra on some Christian Expositors retorted A Trinity of Persons not proved from this place Distinct Persons proved No created Angel representing the Person of God called Jehovah Chap. 19.24 from the Lord. Exceptions of Aben Ezra and Jarchi removed Appearance of the second Person Gen. 32.24 26 27 28 29 30. Occasion of this Vision The Person in appearance a man in Office an Angel in nature God Gen. 48.16 Hos. 12.3 4 5. ãâã ãâã ãâã ãâã ãâã what Who it was that appeared Exod. 3.2 3 4 5 6 14. God that appeared Exod. 19.20 21 22. Who gave the Law Not a created Angel The Ministery of Angels how used therein Exod. 23.20 21 22 23. Chap. 33.2 3 4 13 14. Different Angels promised The Angel of Gods presence who Josh. 5.13 14 15. Captain of the Lords hâst described Sense of the Antient Church concerning thâse Appearances Of the Jews Opinion of Nachmanides Tanchuma Talmud Fiction of the Angell rejected by Moses accepted by Joshua Sense of it Metatron Whâ Derivation of the Name WEE have seen how plentifully God instructed the Church of old by his § 1 Prophets in the knowledge of the Person Office and work of the Messiah And this He did partly that nothing might be wanting unto the Faith and Consolation of Believers in a suitableness and proportion unto that condition of Light and Grace wherein it was his good pleasure to keep them before his actual coming and partly that his Righteous Judgements in the rejection and ruine of those who obstinately refused him might from the means of their conviction be justified and rendered glorious Neither were these Promises and Predictions alone the means whereby God would manifest and reveal him unto their faith There are two things concerning the Messiah which are the Pillars and Foundation of the Church The One is his Divine Nature and the other his Work of Mediation in the Attânement for sin which he was to make by his suffering or the Sacrifice of himself For the Declaration of these unto them who according unto the Promise looked for his coming there were two especial wayes or means graciously designed of God The latter of these wayes was that Worship which he instituted and the various Sacrifices which he appointed to be observed in the Church as Types and Representations of that one Perfect Oblation which he was to offer in the Fulness of time The unfolding and particular application of this way of Instruction is the principal design and scope of the Apostle in his Epistle unto the Hebrews Whereas therefore that must be at large insisted on in our Exposition of that Epistle I shall not anticipate what is to be spoken concerning it in these previous Discourses which are all intended in a subserviency thereunto The other way which concerns his Divine Person was by those Visions and Appearances of the Son of God as the Head of the Church which were granted unto the Fathers under the Old Testament And these as they are directly suited unto our Purpose in our enquiry after the Proânostiââs of the Advent of the Messiah so are they eminently usefull for the conviction of the Jews For in them we shall manifest that a Revelation was made of a diâtinct Pârson in the Deity who in a peculiar manner did mannage all the concernments of the Church after the entrance of sin And herein also according unto our proposed Method we shall enquire what Light concerning this Truth hath been received by any of the Jewish Masters as also manifest what confusions they are driven unto when they seek to evade the Evidence that is in the Testimonies to this Purpose § 2 There is frequent mention in the Targumists of ãâã ãâã ãâã ãâã ãâã The Word of the Lord. And it first occurs in them on the first appearance of a Divine Person after the Sin and Fall of Adam Gen. 3. v. 8. The words of the Original Text are ãâã ãâã ãâã ãâã
Christians have taken these three Persons to have been the three Persons of the Trinity it were an easie thing to out-ballance their mistake with instances of his own and companions pernicious Curiosities and Errors It is true a Trinity of Persons in the Deity cannot be proved from this place seeing one of them is expresly called Jehovah and the other two in distinction from him are said to be Angels so and no more Chap. 19.1 But yet a distinction of Persons in the Deity although not the precise number of them is hence demonstrable For it is evident that he of the three that spake unto Abraham and to whom he made his supplication for the sparing of Sodom was Jehovah the Judge of all the world v. 22 25. And yet all the three were sent upon the work that one being the Prince and Head of the Embassie as he who is Jehovah is said to be sent by Jehovah Zech. 2. v. 8 9. Neither is there any ground for the late Exposition of this and the like places namely that a created Angel representing the Person of God doth both speak and act in his name and is called Jehovah an invention to evade the Appearances of the Son of God under the Old Testament contrary to the sense of all Antiquity nor is any reason or instance produced to make it good The Jews indeed say that they were three Angels because of the threefold work they were employed in for they say no more than one Angel is at any time sent about the same work So one of these was to renew the Promise unto Abraham another to deliver Lot and the third to destroy Sodom But besides that this is a rule of their own making and evidently false as may be seen Gen. 32. v. 1 2. 2 Kings 6. v. 17. so in the story its self it is manifest that they were all employed in the same work one as Lord and Prince the other two as his ministring servants And this is further cleared in that expression of Moses Chap. 19. v. 24. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord in Heaven Targum ãâã ãâã ãâã ãâã ãâã from before the Lord or the face of the Lord. Aben Ezra answers ãâã ãâã ãâã ãâã ãâã that this is the Elegancy of the Tongue and the sense of it is from himself and this gloss some of our late Criticks embrace And there are instances collected by Solomon Jarchi to confirm this sense Namely the words of Lâmech Gen. 4. v. 23. Hear my voice ye Wives of Lamech not my Wives And of David 1 Kings 1. v. 33. Take with you the servants of your Lord not my servants And of Ahasuerus unto Mordecai Esther 4. v. 8. Write you for the Jews in the Kings name not in my name But the difference of these from the words under consideration is wide and evident In all these places the Persons are introduced speaking of themselves and describe themselves either by their Names or Offices suitably unto the occasion and subject spoken of But in this place it is Moses that speaketh of the Lord and had no occasion to repeat ãâã ãâã ãâã ãâã ãâã were it not to intimate the distinct Persons unto whom that name denoting the nature and self-existence of God was proper one whereof then appeared on the Earth the other manifesting his glorious presence in Heaven Wherefore Rashi observing somewhat more in this expression contents not himself with his supposed Parallel Places but adds that the ãâã ãâã ãâã ãâã ãâã is to be understood and gives this as a Rule ãâã ãâã ãâã ãâã ãâã every place where it is said ãâã ãâã ãâã ãâã ãâã and the Lord He and his House of Judgement are intended as if God had a Sanhedrim in Heaven a fancy which they have invented to avoid the expressions which testifie unto a Plurality of Persons in the Deity There is therefore in this place an Appearance of God in an humane shape and that of one distinct Person in the Godhead who now represented himself unto Abraham in the form and shape wherein he would dwell amongst men when of his seed he would be made flesh This was one signall means whereby Abraham saw his day and rejoyced which himself layes upon his Prae-existence unto his Incarnation and not upon the Promise of his coming John 8. v. 56 58. A Solemn Praeludium it was unto his taking of flesh a Revelation of his Divine Nature and Person and a pledge of his coming in humane nature to converse with men Gen. 32. v. 24. And Jacob was left alone and there wrestled a man with him untill § 8 the ascending of the morning v. 26. And he said let me go for the day ascendeth and he said I will not let thee go except thou bless me v. 27. And he said unto him what is thy name and he said Jacob. v. 28. And he said thy name shall be called no more Jacob but Israel for as a Prince hast thou Power with God and men and hast prevailed v. 29. And Jacob asked him and said Tell me I pray thee thy name and he said wherefore dost thou ask after my name and he blessed him there v. 30. And Jacob called the name of the place Peniel for I have seen God face to face and my life is preserved This Story is twice reflected upon in the Scripture afterwards Once by Jacob himself Gen. 48. v. 15 16. And he blessed Joseph and said God before whom my Fathers Abraham and Isaac did walk the God which fed me all my life long unto this day the Angel which redeemed me from all evil bless the Lads And once by the Prophet Hosea Chap. 12. v. 3 4. By his strength he had power with God yea he had power over the Angel and prevailed he wept and made supplication unto him he found him in Bethel and there he spake with us v. 5. Even the Lord God of Hosts the Lord is his memorial In the first place he is called a man there appeared a man v. 24. In the second Jacob calls him an Angel the Angel that redeemed me v. 16. And in the third he is expresly said to be God the Lord of Hosts v. 3 5. Jacob was now passing with his whole Family into the Land of Canaan to take § 9 seizure of it by vertue of the Promise on the behalf of his Posterity At the very entrance of it he is met by his greatest Adversary with whom he had a severe contest about the Promise and the Inheritance its self This was his Brother Esau who coming against him with a Power which he was no way able to withstand he feared that he would utterly destroy both his Person and his Posterity v. 11. In the Promise about which their contest was the blessed seed with the whole Church-state and Worship of the Old Testament was included so that it was the greatest Controversie and had the greatest weight depending on it of any that
ever was amongst the Sons of men Wherefore to settle Jacob's right to preserve him with his Title and Interest He who was principally concerned in the whole matter doth here appear unto him some especial particulars of which manifestation of himself may be remarked § 10 First He appeared in the form of a man ãâã ãâã ãâã ãâã ãâã A man wrestled with him A man he is called from his shape and his actions he wrestled ãâã ãâã ãâã ãâã ãâã that is saith R. Menachem in Rashi ãâã ãâã ãâã ãâã ãâã he dusted this saith he is the sense of ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã they stirred up the dust with their feet as men do in earnest wrestling or as himself would have it in allusion to another word and to signifie the closing with their arms to cast one another down as is the manner of Wrestlers A great contention is denoted and an appearance in the form of a man further manifested by his touching the hollow of Jacob's thigh § 11 Secondly He is called an Angel by Jacob himself Gen. 48 16. The Angel that delivered me This was the greatest danger that ever Jacob was in and this he remembers in his blessing of Josephs children praying that they may have the presence of this Angel with them who preserved him all his life and delivered him from that eminent danger from his Brother Esau. And he calls him ãâã ãâã ãâã ãâã ãâã The Angel the Redeemer which is the name of the promised Messiah as the Jews grant Isa. 59. v. 20. ãâã ãâã ãâã ãâã ãâã And the Goel the Redeemer shall come to Zion And he is expresly called the Angel Hos. 12.14 § 12 Thirdly This man in appearance this Angel in Office was in Name and Nature God over all blessed for ever For in the first place Jacob prayes solemnly unto him for his blessing Gen. 32.26 and refuseth to let him go or to cease his supplications untill he had blessed him 2. He doth so he blesseth him and giveth him a double pledge or token of it in the touch of his thigh and change of his name giving him a name to denote his prevalency with God that is with himself 3. From hence Jacob concludes that he had seen God and calls the name of the place the Face of God In the second place Gen. 48.16 Besides that he invocates this Angel for his Presence with and blessing on the children of Joseph which cannot regard any but God himself without gross Idolatry it is evident that the Angel who redeemed him v. 16. is the same with the God who fed him that is the God of his Fathers And this is yet more evident in the Prophet For with regard unto this story of his power over the Angel he sayes he had power with God and proves it because he had power over the Angel and prevailed And he shews whereby he thus prevailed it was by weeping and making supplications unto him which he neither did nor lawfully might do unto a created Angel and therefore some of the Jews apply those words he wept and made supplications unto the Angels desire to Jacob to let him go foolishly enough and yet are they therein followed by some late Criticks who too often please themselves in their curiosities Again this Angel was he whom he found or who found him in Bethel an account whereof we have Gen. 28. v. 20 21 22. and Chap. 35. v. 1. Now this was no other but he unto whom Jacob made his Vow and entered into solemn Covenant withal that he should be his God And therefore the Prophet adds expresly in the last place v. 5. that it was the Lord God of Hosts whom he intended § 13 From what hath been spoken it is evident that he who appeared unto Jacob with whom he earnestly wrestled by Tears and Supplications was God and because he was sent as the Angel of God it must be some distinct Person in the Deity condescending unto that Office and appearing in the form of a man he represented his future Assumption of our humane nature And by all this did God instruct the Church in the mysterie of the Person of the Messiah and who it was that they were to look for in the blessing of the Promised Seed § 14 Exod. 3. v 2 3 4 5 6. And Moses came to the Mountain of God to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the middest of a bush and he looked and behold the bush burned with fire and the bush was not consumed And Moses said I will turn aside and see this great sight why the bush is not burned And when the Lord saw that he turned aside to see God called unto him out of the middest of the bush and said Moses Moses and he said here am I. And he said draw not nigh hither put off thy shooes from thy feet for the place whereon thou standest is holy ground Moreover he said I am the God of thy Father the God of Abraham the God of Isaac and the God of Jacob and Moses hid his face for he was afraid to look upon God And herein also have we expressed another glorious appearance of the Son of God He who is here revealed is called Jehovah v. 4. And he affirms of himself that he is the God of Abraham v. 6. who also describes himself by the glorious Name of I AM that I AM v. 14. in whose Name and Authority Moses dealt with Pharaoh in the deliverance of the People and whom they were to serve on that Mountain upon their coming out of Aegypt He whose ãâã ãâã ãâã ãâã ãâã or mercifull good-will Moses prayes for Deut. 33. v. 16. And yet he is expresly called an Angel v. 2. namely the Angel of the Covenant the great Angel of the Presence of God in whom was the Name and Nature of God and he thus appeared that the Church might know and consider who it was that was to work out their spiritual and eternal salvation whereof that deliverance which then he would affect was a Type and Pledge Aben Ezra would have the Angel mentioned v. 2. to be another from him who is called the Lord God v. 6. But the Text will not give countenance unto any such distinction but speaks of one and the same person throughout without any alteration and this was no other but the Son of God Exod. 19. v. 18 19 20. And Mount Sinai was altogether on a smoke because the § 15 Lord descended upon it in Fire and the smoke thereof ascended as the smoke of a Furnace and the whole Mount quaked greatly And when the voice of the Trumpet sounded long and waxed lowder and lowder Moses spake and God answered him by a voyce And the Lord came down upon Mount Sinai on the top of the Mount The Jews well interpret those words concerning the descent of God to be by way of the manifestation of his Glory not
great is the Mysterie of § 9 Godliness God was manifest in the flesh justified in the Spirit seen of Angels Preached unto the Gentiles believed on in the World received up into Glory All things which concern the Messiah his Person Office and Work are exceedingly Mysterious as containing the principal effect of the Eternal Wisdom and Goodness of God and the sacred depths of the counsel of his Will Hence the things spoken of him in the Old Testament are unto carnal Reason full of seeming inconsistencies As for instance it is promised of him that he should be the seed of the Woman Gen. 3. v. 15. of the seed of Abraham Gen. 22. v. 18. and of the Posterity of David And yet that his name should be the Mighty God the Everlasting Father the Prince of Peace Isa. 9. v. 6. and of him it is said Thy Throne O God is for ever and ever Psal. 45. v. 6. that he is the Lord our Righteousness Jer. 23. v. 6. that he is the Lord of Hosts Zech. 2. v. 8. Moreover it is declared that he shall sit upon his Throne for ever and reign whilest his enemies are made his footstool Isa. 9. v. 7. Psalm 2.7 8. Psalm 45.6 7. and yet that he shall be cut off Dan. 9. v. 26. that he shall be pierced in his hands and feet Psalm 22. v. 16. slain by the sword of God Zech. 13. v. 7. and that in his death he shall have his grave made among the wicked and with the rich Isa. 53. v. 9. Alâo That he shall come with great Glory and the clouds of Heaven Dan. 7. v. 13 14. and that he shall come lowly riding on an Ass and a Colt the Foal of an Ass Zech. 9. v. 9. That the soul of the Lord was well pleased with him and alwayes delighted in him Isa. 42. v. 1. and yet that it pleased him to bruise him and put him to grief Isa. 53. v. 10. to forsake him Psalm 22. v. 1. That he was to be a King and a Priest upon his Throne Zech. 6. v. 13. and yet these things were inconsistent the Kingdom being annexed unto the family of David and the Priesthood to the Posterity of Aaron by Divine Constitution That he should be honoured and worshipped of all Nations Psal. 45. v. 11 12. Psal. 72. v. 10 11 15. and yet that he should be rejected and despised as one altogether undesirable Isa. 53. v. 3. That he should stand and feed or Rule in the Name and Majesty of God Micah 5. v. 4. and yet complains I am a worm and no man a reproach of Men and despised of the People Psal. 22. v. 6. All which with sundry others of the like nature concerning his Office and Work are clearly reconciled in the New Testament and their concurrence in the Person of our Lord Jesus Christ openly and fully declared § 10 At the time of his coming the Jews were generally as ignorant of these things as Nicâdemus was of Regeneration they knew not how they might be And therefore when ever our Saviour intimated unto them his Divine Nature they were filled with rage and madness John 8. v. 58 59. They woâld stone him because being a man he declared himself to be God John 10. v. 30 31 33. and yet when he proved it to them that the Messiah was to be so inasmuch as that being Davids Son yet David in Spirit calâed him Lord they were confounded not being able to answâr him a word Matth. 22. v. 42 43 44 45 46. when he told them that the Son of Man the Messiah must be lifted up that is in his death on the Cross they objâcted unto him out of the Law that Christ abideth for ever John 12. v. 34. and they knew not how to reconcile these things Hence some of his own Disciples thought he could not be the Mâssiah when they saw that he dyed Luke 24. v. 20 21. and the bâst of them seemed to have expected an outward temporal Kingdom But of all these difficulties as was said and seeming inconsistencies there is a blessed Reconciliation revealed in the Gâspel and an Application made of them to the Person of the Lord Jâsus the Office he bare and the Work that he accomplished This the Jews refusing by unbelief they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements Some things they deny to be spoken concerning the Mâssiah some things they wrest and pervert to their own apprehensions and somewhat they allow and look for that is truly promised § 11 First For his Person and the things spoken concerning it they apply thereunto the Principal Engine which they have invented for their relief For whereas the Scripture hath declared unto us such a Messiah as should have the natures of Gâd and man in one Person which Person should in the nature of man suffer and dye and reign for spiritual ends and purposes thây have rejected the Divine Nature of this Person and split that which remaineth into two Persons to the one wherâof they assign one part of his work as to sorrow suffer and dye to the other another part namely to Conquer Rule and Reign according unto their carnal Apprâhensions of these things They have I say feigned two Messiah's between whom they have distributed the whole work of him that is promised according unto their understanding of it And one of these is to come as they say before the other to prepare his way for him This first they call Messiah Ben Joseph because he is to be of the Tribe of Ephraim the other Messiah Ben David of whom afterwards Both of them are mentioned together in the Targum on Cant. 4.5 ãâã ãâã ãâã ãâã ãâã Thy two Deliverers which shall deliver thee Messiah the Son of David and Messiah the Son of Ephraim are like to Moses and Aaron The same words are repeated again Chap. 7. v. 3. And in those places alone in the whole series of Targums is there any mention of this fictitious Messiah the Author of that Paraphrase on the Canticles being Josephus Caecus who lived after the finishing of the Talmuds whereof he maketh mention In other parts of the Targum he appeareth not But in the Talmud he is frâquently brought on the Stage So Tractat. de Fââto Tâbernaâul Distinct. Hachalil Chamesha It is a Tradition of our Masters that the Holy Blessed God shall say unto Messiah the Son of David who shall redeem us let him do it suddainly in our dayes ask somewhat of me and I will give it thee as Psal. 2. And when he shall hear that Messiah the Son of Joseph is ssain he shall say before the Lord Lord of the world I only ask life of thee for it seems that he shall be much terrified with the death of Ben Joseph Unto this Messiah they assign all things that are dolorous and include suffering in them which they call ãâã ãâã ãâã ãâã ãâã that are in the Scripture assigned to
not like Manasseth of late who supposeth that it might not abide above forty years and those immediately preceding the Day of Judgement § 21 It is sufficiently evident that this Opinion and Perswasion of the Jews which is Catholick unto them and hath been so ever since they rejected the true Messiah contains an absolute renunciation of the faith of the Church of old and an utter rejection of all the ends for which the Messiah was promised I shall not therefore enter here upon a particular refutation of it for it will occur in our ensuing Discourses Neither is this the Person about whom we contend with them nor have we any concernment in him When he comes let them make their bâst of him we have already received the Captain of our Salvation What also they plead for themselves as the ground of their obstinacy in refusing the True Messiah must afterwards be particularly discussed At present therefore I shall only reflect on those depraved habits of their minds which in concurrence with occasions and Temptations suited unto them have seduced them into these low carnal and earthly imaginations about the Promised Seed his Person Office and Work that he was to perform § 22 In things therefore of this kind Ignorance of their miserable condition by nature both as to sin and wrath justly claims the first place For although as was by instances before manifested the Evidence of Truth and Power of Traditions amongst them have prevailed with some to avow the notion of the Sin of Adam and the corruption of our nature thereby yet indeed there is not any of them that have a true sense and conviction of their Natural Condition and the misery that doth attend it The Messiah as we have proved at large was first promised to relieve mankind from that state whereinto they were cast by the Apostasie of Adam the Common Root and Parent of them all Such as are mens apprehensions of that condition such also will be their thoughts concerning the Messiah who was promised to be a Deliverer from it They who know themselves cast out of the favour of God thereby made obnoxious unto his eternal displeasure and disenabled to do any thing that shall please him as being cast into a state of universal Enmity against him must needs look on the Messiah promised in the Grace Goodness and Wisdom of God for a Saviour and Deliverer to be One that must by suitable wayes and means free them from Sin and Wrath procure for them the favour of God enable them to serve him again unto Acceptation and so bring them at length unto their chief End the everlasting enjoyment of him As these things answer one another and are on both sides fully revealed in the Scripture so the Church of old who had a due Apprehension of their own condition looked for such a Messiah as God had promised Ignorance therefore of this condition is no small cause of the present Judaical misbelief What ever may be the estate of other men about which they do not much trouble themselves for their parts they are Children of Abraham exempted from the common condition of mankind by the Priviledge of their Nativity or at least they are relieved by their circumcision by the pain whereof they make sufficient satisfaction for any ill they bring with them into this world That they are dead in Trespasses and Sins standing in need to be born again that they are by nature children of wrath obnoxious unto the curse of God that the sin of our first Parents is imputed unto them or that if it be that it was of any such demerit as Christians teach they believe not Upon the matter they know no misery but what consists in Poverty Captivity and want of Rule and Dominion And what should a spiritual Redeemer do unto these men What beauty or comeliness can he have in him for which of them he should be desired What Reason can they see why they should understand the Promises concerning him in such a way and sense as that they should not be concerned in them And this blindness had in a great measure possessed their minds at the first promulgation of the Gospel See John 8. v. 33 34. Chap. 9. v. 40 41. And therefore our Apostle in his Epistle unto the Romans wherein he deals both with Jews and Gentiles before he declares the Propitiation that was made with the Justification that was to be obtained by the blood of Christ convinceth them all of their miserable lost condition on the account of sin Original and Actual Chap. 1 2 3. Untill therefore this Pride self-fulness and Ignorance of themselves be taken from them and rooted out of their hearts all Promises of a spiritual Redeemer must needs be unsavoury unto them They stand in no need of him and why should they desire him An Earthly King that would give them Liberty Wealth Ease and Dominion they would gladly embrace and have long in vain looked for Secondly Ignorance of the Righteousness of God both as to what he requireth § 23 that a man may be justified before him and of his Judgement concerning the desert of sin hath the same effect upon them Rom. 10. v. 3 4. The great End for which the Messiah was promised as we have in part declared and shall afterwards farther evince was to make Attonement for sin and to bring in Everlasting Righteousness Dan. 9.24 A Righteousness was to be brought in that might answer the Justice of God and abide its trial Of what nature this Righteousness must be the Scripture declares and that as well in the Revelation it makes of the Holiness of God Psal. 5. v. 4 5. Joshua 24. v. 19. Hab. 1. v. 13. as of the purity and severity of his Law Deut. 33. v. 2. Chap. 27. v. 26. and the absolute Perfection of his Justice in the Execution of it Psalm 50. v. 21. An Universal spotless innocency with a constant unerring Obedience in all things and that in the highest degree of Perfection are required to find Acceptation with this Holy and Righteous God Of the Nature and necessity of this Righteousness the Jews are ignorant and regardless They and their Masters were so of old Matth. 5. v. 20. An outside partial hypocritical Observance of the Law of Moses they suppose will serve their Turns See Rom. 9. v. 31. And indeed there is not any thing that more openly discovers the miserable blindness of the present Jews then the consideration of what they insist upon as their Righteousness before God The Faith and Obedience of their Fore-fathers the Priviledge of Circumcision some outward Observances of Mosaical Precepts with anxious scrupulous abstinencies self macerations in fasts with prayers by tale and number Sabbath rests from outward labour with the like bodily exercises are the summ of what they plead for themselves Now if these things which are absolutely in their own power will compose and make up a Righteouâness acceptable unto God cover all
only infallible Interpreter of the meaning of such Prophetical Predictions what ever precedes that is but conjecture Wherefore § 34 Secondly Some interpret all these Promises and Prophesies Spiritually without the least respect unto those outward terrene things which are made use of in figurative Expressions only to shaddow out those spiritual heavenly and eternal things which are intended in them And indeed this way of Interpretation which Calvin follows in all his Commentaries is attended with great probability of Truth For the main Ends and work for which the Messiah was promised being as we have proved Spiritual and eternall and whereas it is evident that many promises of things relating unto him and the condition of them that believe in him are Allegorically expressed it being the constant way of the Old Testament to shaddow out spiritual and heavenly things by things earthly and carnall this way of interpreting the Promises seems to have great countenance given unto it both from the nature of the things themselves and the constant tenour of the Prophetical Style According unto this Rule of Interpretation all that is foretold in the Psalms and Prophets of the Deliverance Rest Peace Glory Rule and Dominion of the Church of the subjection and subserviency of Nations Kingdoms Rulers Kings and Queens thereunto intends only either the Kingdom of Grace consisting in Faith Love Holiness Righteousness and Peace in the Holy Ghost with that spirituall Beauty and Glory which is in the Worship of the Gospel or the Kingdom of Heaven its self where lyes our Happiness and Reward And indeed this Interpretation of the Promises as in respect of many of them it is evidently certain true and proper they being so expounded in the Gospel it self so in respect of them all it is safe and satisfactory to the souls of Believers For they who are really made partakers of the spiritual good things of the Messiah and are subjects of his spiritual Kingdom do find and acknowledge that Liberty Rest Peace and Glory those durable Riches therein as they are abundantly content withall what ever their outward condition in this World may be And unto this Exposition as to the main and prime intendment of the Promises the whole Doctrine of the Gospell gives countenance § 35 Thirdly Some acknowledging the Kingdom of the Messiah to be Heavenly and Spiritual and the Promises generally to intend spiritual and heavenly Glory and Riches that is Grace and Peace in Christ Jesus do yet suppose moreover that there is in many of them an intimation given of a blessed quiet peaceable flourishing estate of the Church through the power of the Messiah to be in this world But this they do with these limitations 1. That these Promises were not made unto the Jews as they were the seed of Abraham according unto the flesh primarily and absolutely but unto the Church that is the children of Abraham according unto the Promise Heirs of his Faith and Blessing That is they are made unto all them who receive and believe in the promised Messiah Jews and Gentiles with whom as we have proved the Priviledge of the Church and interest in the Promises was to remain 2. That the Accomplishment of these Promises is reserved unto an appointed time when God shall have accomplished his work of severity on the Apostate Jews and of Tryal and Patience towards the called Gentiles 3. That upon the coming of that season the Lord will by one means or other take off the Veyl from the eyes of the Remnant of the Jews and turn them from ungodliness unto the Grace of the Messiah after which the Jews and Gentiles being made one Fold under the great Shepheard of our souls shall enjoy Rest and Peace in this world This they think to be intimated in many of the Promises of the Old Testament which are brought over unto the use of the Church as yet unaccomplished in the Book of the Revelation And herein lyes all the Glory which the Jews can or may expect and that only on such terms as yet they will not admit of But these things must all of them be spoken unto at large when we come to answer the Objections which they take from them unto our Faith in Jesus Christ. That which above all things manifests the Folly and Irreligion of the imagination § 36 of the Jews about the Person and Work of the Messiah is the Event The true Messiah is long since come hath accomplished the work assigned unto him made known the nature of the first and consequent Promises with the Salvation that he was to effect no way answering the expectation of the Jews but only in his Genealogie according unto the flesh And this is that which is the second Supposition on which all the Discourses and Reasonings of the Apostle in his Epistle to the Hebrews is founded and which being absolutely destructive of the Judaical Infidelity shall be fully confirmed in our ensuing Dissertations Exercitatio XII Second Principle supposed by the Apostle Paul in his Discourses with the Hebrews The Promised Messiah was then come and had done his Work The first Promise recorded ãâã ãâã ãâã ãâã ãâã Promise with the limitation of time for his coming necessary First determination hereof made by Jacob Gen. 49. The Promise confined to Judah afterwards to David no more restrained Jews self-contradicting exceptions to the words of Jacob's Prophesie Interpretation of Jarchi Of Aben Ezra examined Who meant by Judah The Tribe Not his Person proved Scepter and Scribe how continued in Judah The same Polity under various Forms of Government How long they continued Did not depart on the Conquest of Pompey Nor Reign of Herod Continuance of the Sanhedrim The name ãâã ãâã ãâã ãâã ãâã whence ãâã ãâã ãâã ãâã ãâã The Place and Court of Judges Jews Etymologie of the Word Institution of that Court Numb 11.16 The order of the Court. Place of their meeting ãâã ãâã ãâã ãâã ãâã John 19.13 Qualifications of the Persons Who excluded Their Power Punishments inflicted by them The lesser Courts Mistake of Hilary Shilo who and what the word signifies Judaical Interpretation of ãâã ãâã ãâã ãâã ãâã refuted Argument from the words Rule granted unto Judah Proved by the Context Consent of Targums Judaical Evasions removed Rise and signification of the word Shilo Messiah intended thereby ãâã ãâã ãâã ãâã ãâã opened and vindicated Consent of Targums Talmuds and most Learned Rabbins Scepter long since departed Story of Benjamin Tudelensis examined Messiah long since come § 1 THE second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them and which he layes as the foundation of all his Arguments is that the Messiah whom we have proved to have been promised from the foundation of the world was actually come and had finished the work appointed for him then when he wrote that Epistle This the Jews pertinaciously deny unto this very day and this denyall is the center
of God and the sole end of his wisdom in all that he had to do with that people that this desolation should happen before the production of the Messiah It being therefore expresly said in the Text that the Messiah should come before all this were accomplished who can be intended thereby but he who was promised unto the Fathers from the foundation of the world Secondly This whole Revelation was granted unto Daniel for his relief in the prospect that he had of the ensuing calamities of the Church and recorded by him for the supportment thereof in those distresses as were also those Prophecies of Haggai and Malachi before insisted on Now the only general Promise which God for the consolation of his Church of old renewed unto them in all Ages was this concerning the Messiah wherein all their blessedness was enwrapped This we have already manifested from Moses and all the Prophets who ensued in their several Generations And he is therefore here no less intended Thirdly What ever Benefit Priviledge or Advantage the Church had any ground or Reason to expect from the Promises of God at the coming of the Messiah they are all here expressed as we shall immediately declare And we may truly say that if the things mentioned v. 24. were to be wrought by any other then the Messiah the Church had much more reason to desire him then the Messiah himself as for any other work which remained for him to do Fourthly Unless the Messiah and his blessed work be here intended there is not one word of comfort or relief unto the Church in this whole Prophecy For those who deny his coming here to be foretold are forced violently to wrest the expressions in v. 24. unto things utterly alien and forreign from the plain and only signification of the words And how inconsistent this is with the design of this Angelical message we have before manifested The context therefore evidently bespeaks the true Messiah to be here intended § 28 Secondly The Names and Titles given unto the person spoken of declare who he is that is designed He is called ãâã ãâã ãâã ãâã ãâã Messiah and that ãâã ãâã ãâã ãâã ãâã by way of eminency and absolutely Indeed the very name of the Messiah as appropriated unto the promised seed is taken from this place alone for it is no where else used of him absolutely His Messiah or the Messiah of the Lord that is his annointed is often used but absolutely THE MESSIAH here only And it is not probable that the name being used but once absolutely in the Scripture any other should be intended but he alone whose name absolutely alone it is The name therefore sufficiently denotes the Person The addition of ãâã ãâã ãâã ãâã ãâã v. 25. ãâã ãâã ãâã ãâã ãâã Messiah the Prince makes it yet more evident For as this word is often used to denote a Supream Ruler one that goeth in and out before the people in Rule and Government as 2 Sam. 7.8 1 Kings 1. v. 35. 1 Kings 14. v. 7. and in sundry other places so it is peculiarly assigned unto the Messiah Isa. 55. v. 4. ãâã ãâã ãâã ãâã ãâã Behold I have given him a Witness unto the people a Leader or Prince and Commander unto the people And those words are thus Paraphrased by Jonathan ãâã ãâã ãâã ãâã ãâã Behold I have appointed him a Prince to the people a King and Ruler over all Kingdoms This is ãâã ãâã ãâã ãâã ãâã Messiah the Prince Leader or Ruler over all And ãâã ãâã ãâã ãâã ãâã is the same with ãâã ãâã ãâã ãâã ãâã Mich. 5. v. 1. the Ruler and ãâã ãâã ãâã ãâã ãâã Ezek. 34. v. 23. the Shepheard and ãâã ãâã ãâã ãâã ãâã the Prince or ãâã ãâã ãâã ãâã ãâã Mal. 3.1 the Lord. And to ascribe this name of ãâã ãâã ãâã ãâã ãâã Messiah the Prince absolutely unto any but the promised seed is contrary to the whole tenour of the Old Testament Moreover he is called v. 24. ãâã ãâã ãâã ãâã ãâã the Holiest of Holies the Most Holy Sanctitas Sanctitatum in the abstract the Holiness of Holinesses The Most Holy Place in the Tabernacle and Temple was so called but that cannot be here intended The time is limited ãâã ãâã ãâã ãâã ãâã to annoint or to make a Messiah of the Most Holy But by the Jews confession the Holy Place in the second Temple was never annointed because it was not lawfull for them to make the Holy Oyle But suppose it was annointed it must be so long before the expiration of these weeks which ended as they suppose in its final destruction and in truth not long before It must therefore be the person typified by the Holy Place in whom the fulness of the God-head was to dwell that is here said to be annointed Had there been any Targum on the Hebrew Chapters of Daniel we should have better known the sense of the antient Jews in this matter then now we do Some of them in after ages agree with us Nachmanides tells us ãâã ãâã ãâã ãâã ãâã this Holy of Holies is the Messiah ãâã ãâã ãâã ãâã ãâã who is sanctified from amongst the Sons of David So He on the place Thirdly The Work assigned to be done in the dayes of this Messiah here spoken of § 29 and consequently by him declares who it is that is intended Sundry things there are in the Text belonging unto this Head As 1. Finishing of Transgression 2. The making an End of Sin 3. Making Reconciliation for Iniquity 4. The bringing in of everlasting Righteousness 5. The sealing up of Vision and Prophecy 6. His being cut off and not for himself 7. Confirming the Covenant with many 8. Causing the Sacrifice and Oblation to cease All these especially as coincident demonstrate the person of the Messiah He that shall call to mind what hath been evinced concerning the nature of the first Promise the faith of the antient Judaical Church the Person Office and Work of the Messiah will upon the first consideration of these things conclude that this is he For we have in these things a summary of the Old Testament the substance of all Temple Institutions the Center of all Promises a brief delineation of the whole work of the promised seed Wherefore although it be not an Exposition of the place that we have undertaken but meerly a demonstration of the concernment of the Messiah therein yet because the consideration of the particular expressions above mentioned will give light into the strength of the present Argument I shall in our passage briefly unfold them The first thing designed is ãâã ãâã ãâã ãâã ãâã The time determined for the coming of § 30 the Messiah is also limited ãâã ãâã ãâã ãâã ãâã ad cohibendam praevaricationem to restrain forbid coerce make an end of Transgression ãâã ãâã ãâã ãâã ãâã is to shut to shut up to forbid to coerce to refrain or restrain Psalm 119. v. 101. ãâã ãâã ãâã ãâã ãâã I have
instance ãâã ãâã ãâã ãâã ãâã So they did to the Son of Stada and they hanged him on the Eve of the Passeover The Witnesses they speak of are no others but the false witnesses mentioned Matt. 26.60 61. The kind of his death hanged on a Tree with the time of it the Eve of the Passeover do also fully make naked their intentions The Age only or the time of his life remains from whence any difficulty is pretended This Jesus the Son of Pandira they have affirmed to have lived in the dayes of Alexander and to have been crucified in the dayes of Aristobulus an hundred or an hundred and ten years before the birth of Christ. But the mysterie of this Fiction also is discovered by Abraham Levita in his Cabala Historiae He tells us that the Christians placed the death of their Christ under Pilate that so they might shew that the destruction of the City and Temple fâll out not long after his death whereas he sayes it is apparent from the Mishna and Talmud that he was crucified in the dayes of the Maccabes an hundred years before And here we have unawares the sore discovered and the true reason laid open why the Talmudists attempted to transferr the time of his death from the dayes of Herod the Tetrarch to the Rule of Aristobulus the Hasmonaean namely lest they should be compelled to acknowledge their utter ruine to have so suddenly ensued upon their rejection of him as indeed it did However as to our present purpose we have in general this confession of our Adversaries themselves that the Lord Jesus came before the destruction of the City and Temple which was that we undertook to confirm We Secondly In the pursuit of our Argument affirmed that no other person came § 7 at or within the time limited that could pretend to be the Messiah This the Jews themselves confess nor can they think otherwise without destroying themselves For if any such person came seeing they received him not nor do own him unto this day Their guilt would be the same that we charge upon them for the refusing of our Lord Jesus There is no need then that we should go over the Tragical Stories of Barchocheba Moses Cretensis David el David and such other Imposters For whereas none of them came or lived within the time determined so they are all disclaimed by themselves as Seducers and Causers of great misery unto their people and Nation Herein then we have the consent of all parties concerned which renders all further evidence unnecessary From what therefore hath been spoken and disputed It remaineth that either § 8 our Lord Jesus was and is the true Messiah as coming from God in the season limited for that purpose or that the whole promise concerning the Messiah is a meer figment the whole Old Testament a Fable and so both the old and present Religion of the Jews a delusion At that season the Messiah must come or there is an end of all Religion If any came then whom they had rather embrace for their Messiah then our Lord Jesus let them do so and own him that we may know who he was and what he hath done for them If none such there were that can be so esteemed as in truth and as themselves universally acknowledge there was not their obstinacy and blindness in refusing the only promised Messiah is such as no reasonable man can give an account of who doth not call to mind the righteous Judgement of God in giving them up to blindness and obstinacy as a just punishment for their rejection and murthering his only Son And this Argument is of such importance as that with the consideration of the Doctrine of Christ and his success in the world it may well be allowed to stand alone in this contest Our second Argument is taken from those Characteristical notes that are given in § 9 the Scripture of the Messiah Now these are such as by which the Church might know him and upon which they were bound to receive him All these we shall find to agree and center in the person of our Lord Jesus Some of the principal of them we shall therefore insist upon and vindicate from the exceptions of the Jews The stock whereof he came the place and manner of his Birth the course of his life and death what he taught and what he suffered are the principal of those signs and notes that God gave out to discover the Messiah in his appointed time and as they were very sufficient for that purpose So upon the matter they comprise all the signs and tokens whereby any person may be predesigned and signified First For the Family Stock or lineage whereof he was to come There was a threefold § 10 restitution of it after the promise had for a long time run in general that he should be of the seed of the Woman or take his nature from among mankind The first was unto the seed of Abraham Gen. 15.17 and under that alone there was no more required but that he should spring from among his posterity untill God added that peculiar limitation unto it in Isaac shall thy seed be called Gen. 21.12 After this in the Family of Isaac Jacob peculiarly inherited the promise and his posterity being branched into twelve Tribes or Families the rise or nativity of the Messiah was confined unto the Tribe of Judah Gen. 49.10 This made it further necessary that from him by some one of the numerous families that sprang of him he should proceed Out of that Tribe God afterwards raised the Kingly Family of David to be a Type and representation of the Kingdom of the Messiah and hereupon he restrained the promise unto that familie though not unto any particular branch of it Hereunto no other restriction was ever afterwards added It was not then at any time made necessary by promise that the Messiah should proceed from the Royal branch or familie of the House of David but only that he should be born of some of his posterity by what family soever poor or rich in power or subjection he derived his Genealogie from him His Kingdom was to be quite of anothâr nature thân that of David or Solomon nor did he derive his Title in the least thâreunto from the right of the Davidical House to the Kingdom of Judah Thus far then it pleased God to design this Stock and Family of the Messiah He was to be of the posterity of Abraham of the Tribe of Judah of the family of David And although this evidence in its latitude will conclude only thus far that no one can be pretended to be the Messiah whose Genealogie is not so derived by David and Judah unto Abraham yet by the addition of this circumstance in the Providence of God that no one since the destruction of the City and Temple can plead or demonstrate that original seeing this was given out for a note and sign to know him by it proves
undeniably that he whom we assert was the true Messiah For to what end should this token of him be given forth to know him by when all Genealogies of the people being utterly lost it is impossible it should be of any use in the discovery of him § 11 First then For Abraham there is no question between us and the Jews but that the Lord Jesus was of his offspring and posterity Neither do they pretend any exceptions to his being of the Tribe of Judah The Apostle in this Epistle asserts it as a thing notorious and unquestionable Chap. 7.14 ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã it is every way or altogether manifest that our Lord sprang of Judah ãâã ãâã ãâã ãâã ãâã is in Greek Authors not only manifest but openly and conspicuously so Thus he is said ãâã ãâã ãâã ãâã ãâã in Sophocles who dyed openly and gloriously by all mens consent Thus was the birth of our Saviour among the Jews themselves as to his springing from the Tribe of Judah The Apostle declares that it was ãâã ãâã ãâã ãâã ãâã without any contradiction received amongst them and acknowledged by them Nor unto this day do they lay any exception unto this assertion It remains that we prove him to have been of the Family of David by some one signal branch of it For as we said there is nothing in the promise restraining his original to the first reigning family or the direct posterity thereof Now this is purposely declared by two of the Evangelisâs who being Jews and living amongst them wrote the story of his life in the Age wherein he lived for the use of the Jews themselves with the residue of mankind Matthew who calls his record of it ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the roll of his Genealogies shews in the front of it that he wrote it on purpose to declare that he was according to the promise of the posterity of Abraham and of the family of David Of Jesus Christ the Son of David the Son of Abraham That is who was promised to Abraham and David to spring from their loins Luke also who derives his Gânealogie from the first giving of the promise unto Adam brings it down through the several restrictions mentioned by Abraham Judah and David Other testimony or evidence in this matter of fact is utterly impossible for us to give and unreasonable for any other to demand It was written and published unto all the world by persons of unquestionable integrity who had as much advantage to know the truth of the matter about which they wrote as any men ever had or can have in a matter of that nature And this they did not upon rumours or Traditions of former dayes but in that very Age wherein he lived and that unto the faces of them whose great interest it was to except against what they wrote and who would undoubtedly have so done had they not been overpowred with the conviction of the truth of it had they had the least suspition on the contrary why did they not in some of their consultations and rage against him and his Doctrine once object this unto himself or his followers that he was not of the family of David and so could not be the person he pretended himself to be Besides the Persons who wrote his Genealogie sealed their Testimony not only with their lives but with their eternal condition an higher assurance of Truth can no men give § 12 Two things the present Jews except unto this Testimony First in general they deny the Authority of our Witnesses and deny the whole matter that they assert Secondly in particular they say they prove not the matter in question namely that Jesus of Nazareth was of the family of David For the first they neither have nor do yield any other reasons but their own wills and unbelief They neither do nor will believe what they have written Record Testimony Tradition or any Circumstance contradicting their witness they have none only they will not believe them Now whether it be meet that their meer obstinacy and unbelief wherein and for which they perish temporally and eternally should be of any weight with reasonable men is easie to determine Besides I desire to know of the Jews whether they think it reasonable that any man without Reason Testimony Evidence or Record to give them countenance should call into question dis-believe and deny the things witnessed unto and written by Moses It is known what they will answer unto this demand and thereby they will stop their own mouths as to the refusal of our record in this matter so that this exception which amounts to no more but this that the Jews believe not the Gospel and that because they will not needs no particular consideration it being ââat which we plead with them about in all these our discourses And as unto our own Faith it is secured by all these Evidences which we give of the sacred Authority of the Writings of the New Testament But moreover they except in particular that neither of the Evangelists do either assert § 13 or prove indeed that our Lord Jesus did spring from the family of David For whereas they assert and Christians believe that he was born of the Virgin Mary without conjunction of man and that Joseph was only reputed to be his Father because his Mother was legally espoused unto him both Genealogies belong unto Joseph alone as is evident from the beginning of the one and the end of the other Now the Lord Jesus being not related unto Joseph but by the legal contract of his Mother he cannot be esteemed in his right to belong unto the family of David This is pleaded by many of them as also they take notice of the difficulties which have exercised many Christians in the reconciliation of the several Genealogies recorded by the two Evangelists unto all which exceptions we shall briefly reply and take them out of our way First Suppose it granted that the Genealogie recorded by Matthew be properly the § 14 Genealogy of Joseph what madness is it to imagine that avowedly proposing to manifest Jesus Christ to have been of the family of David and premising that design in the title of his Genealogy he doth not prove and confirm what he had so designed according to the Laws of Genealogies and of the legal just asserting any one to be of such a tribe or family No more is required for the accomplishment of the promise but that the Lord Jesus should be so of the family of David as it was required by the Laws of Families and Genealogies that any person might belong unto it Now this might be by the legal marriage of his Mother unto him who was of that family for after that contract of marriage whatever Tribe or Family she was of before she was legally accounted to be of that Family whereunto by her espousals she was engrafted And of that
the miraculous power of God shall no more in the like kind be exerted it is an infallible evidence and demonstrative note of the true Messiah He and he alone was to be born of a Virgin so alone was Jesus of Nazareth and therefore he alone is the true Messiah The Jews being greatly pressed with this Prophecy and the Accomplishment of it § 21 do try all means to escape by breaking through one of them And we might expect that they would principally attempt the story of the Evangelist but circumstances on that side are so cogent against them that they are very faint in that endeavour For if it was so indeed that Jesus was not born of a Virgin as is recorded and as both himself and his Disciples professed why did they not charge him with untruth herein in the dayes of his flesh Why did they not call his Mother into question especially considering that the being espoused unto an Husband they might upon conviction have put her unto a publick and shamefull death None of this being done or once undertaken by their fore-fathers no less full of Envy and Malice against the Person and Doctrine of Jesus then themselves and much better furnished and provided for such an undertaking might any colour be given unto it then they are they insist not much upon the denyal of the Truth of the Record but to relieve themselves they by all means contend that the words of the Prophet are no way applicable unto the birth of our Lord Jesus which the Evangelist reports them prophetically to express And to this end they multiply Exceptions against our interpretation of the Prophecy First They deny that here is any thing spoken of the conception or bearing of a § 22 Son by a Virgin For the word here used say they ãâã ãâã ãâã ãâã ãâã signifieth any Young Woman married or unmarried Yea sometimes an Adulteress as Proverbs 30.18 so that the whole foundation of our interpretation is infirm and the ãâã ãâã ãâã ãâã ãâã here intended was they say no other but either the Wise of the Prophet or the Wife of Ahaz the King or some young Woman in the Court then newly married or to be married to the King or some other person Secondly They say that the birth of this Child with the ãâã ãâã ãâã ãâã ãâã or young Woman mentioned was to conceive was immediately to ensue so as to be a sign unto Ahaz and the house of David of the deliverance promised unto them from the Kings of Damâscus and Samaria and so could not be Jesus of Nazareth whose nativity happening seven hundred years after this would be no pledge unto them of any thing that should shortly come to pass Thirdly They insist that v. 16. it is promised that before that Child which should be so concâived and born should come to the years of discretion to know to refuse the evil and to choose the good the Kings of Damascus and Samaria should be dâstroyâd Now this came to pass within few years after and therefore can have no relation to the birth of Jesus of Nazareth Fourthly Thây affirm that in the following Chapter the accomplishment of this Prophecy is declaâed in the Prophets going in unto the Prophetess and hâr conceiving a Son concerning whom it is said that before he should have knowledge to say my Father and my Mâther the Land should be forsakân of both her Kings in answer unto what is spoken of the Child of the Virgin Chap. 7. v. 16. Chap. 8. v. 1. Fifthly That the name of this Child was to be Immanuel whereas he of whom we speak was called Jesus Mat. 1.21 Sixthly That the Child here mentioned was to be fed and nourished with butter and hony which cannot be spoken nor is written of Jesus of Nâzâreth § 23 In answer unto thâse Objâctions some lâarned men have granted unto the Jews that thâse words of the Prophet were literally fulfilled in some one then a Virgin and afterwards married in those dayes and that they are only in a mystical sense applyed by Matthâw to the birâh of the Lord Jesus as they say are sundry other things that are spokân pâimarily of othââs in the Old Testament But the truth is this Answer is neither âaâe in its self nor nâedfull as to the Argument of the Jews nor consistânt with the senâe of the place or Truth of the words themselves First It is not safe as to the faith of Chrisâiâns For wherâas the birth of the Messiah of a Virgin was so signal a Miracle and so emiâent a charactâristical note of his person if it be not directly foâeâold and prophâsiâd of in this place there was no one prediction of it made unto the Church of the Jews Now how this should seem reasonable whereas things of far less concernment are foretold is not easily made to appear Sâcondly Upon thâs interpretation of the words there is no ground left for the application of thâir mystical sense which they pretend to be made by Matthew For if indeed the Person primarily directly and literally spoken of did not conceive a Child wâilest she was a Virgin but only that she who was then a Virgin did afterwards upon marriage conceive in the ordinary course of nature there remains no ground for the application of what is spoken concerning her unto one who in and after her conception and the Birth of her Child continued a Virgin For although it be not required that there be an agreement in all things between the Type and the Antitype yet if there be no agreement between them in that wherein the one is designed to signifie the other they cannot on any account stand in that relation David as he was a King was a Type of Messiah the Great King There was we know not an absolute similitude in all things between David and him nor was there any necessity that so there should be that he might be his Type But yet if he had not been a King he could have been no Type of him at all in his Kingdom No more can any person here spoken of unless she did conceive a Son and bring forth continuing a Virgin be a Type of her who was so to do For how can the miraculous work of the Conception of a Virgin be signified or expressed by the ordinary Conception of a Woman in the State of Wedlock Besidâs this Answâr is wholly needless as to the objection of the Jews and inconsistent with the sense of the place as will be seen in the consideration of the words themselves § 24 We have formerly eâinced that the foundation and end of the Judaical Church and State and of the preservation of the Davidical family was solely the bringing forth of the promised Mâssiah And this the Event hath fully demonstrated in their utter rejection after the accomplishment of that end And hence the prâmise of the Messiah was the Foundation Cause and Reason of all other promises made unto that people as
called a Prodigie an eminent sign of Gods giving a thing that he should take upon his own power to perform when within the same space of time hundreds of Sons were born to other Women in the same Country And it is ridiculous what the Jews pretend namely that it was great in this that the Prophet should foretell that Conception as also that it should be a Son that should be born and not a Daughter for the work and sign intimated doth not consist at all in the Truth of the Prophets prediction but in the Greatness of the thing it self that was foretold The Jews cannot assign either Virgin or Son that is here intended Some of them § 29 affirm that Alma was the Wife of Ahaz and the Son promised Hezekiah but this is rejected by Kimchi himself acknowledging that Hezekiah was now eight years old being born four years before his Father came to the Kingdom in the fourth year of whose Reign this promise was given unto him Others would have the Alma to be the Wife of the Prophet and the Son promised to be Maker-shalal-hasbaz whose birth is mentioned in the next chapter But neither hath this any more colour of reason For besides that his Wife is constantly called ãâã ãâã ãâã ãâã ãâã the Prophetess and could on no account be termed ãâã ãâã ãâã ãâã ãâã a Virgin having a Son some years old at that time accompanying his Father that Son of hers in the eighth chapter is promised as a sign quite to another purpose nor could for any reason be called ãâã ãâã ãâã ãâã ãâã Immanuel whose the Land should be which is said to belong unto this promised child And for what they lastly add concerning some Virgin then standing by who was shortly after to be married it is as fond as any other of their imaginations for besides that the Prophet sayes not ãâã ãâã ãâã ãâã ãâã this Virgin as he would have done had he directed his speech unto any one personally present it is a more arbitrary invention no way countenanced from the Text or Context such as if men may be allowed in it is easie for them to pervert the sense of holy Writ at their pleasure On all which considerations it appeareth that none can possibly in this promise be intended but he whose birth was ãâã ãâã ãâã ãâã ãâã a miraculous sign as being born of ãâã ãâã ãâã ãâã ãâã a Virgin and who being born was ãâã ãâã ãâã ãâã ãâã God with us both in respect of his person uniting the Natures of God and Man in one and of his Office reconciling God and Man that God might dwell with us in a way of favour and grace and he whose the Land should be in an everlasting Kingdom § 30 I have insisted the longer on this particular because it comprizeth all that the Prophecy is cited for by the Evangelist and all that we are concerned in it This being proved and confirmed undeniably that it is the Messiah whose birth is here foretold as also that he was to be born of a Virgin all other passages whatever difficulty we may meet withall in them must be interpreted in answer thereunto And we have shewed before that by reason of the Typical State and Condition of that people many of the Promises of the Messiah were so mixed with things of thâir then present temporal concernment that it is often a matter of some difficulty to distinguish between them It is enough for us that we prove unquestionably that those passages which are applyed unto him in the New Testament were spoken of him intentionally in the Old which we have done in this place and what belonged unto the then present state of the Jews we are not particularly concerned in However we shall manifest in answer to the remaining exceptions of the Jews that there is nothing mentioned in the whole Prophecy that hath any inconsistency with what we have declared as to the sense of the principal point of it nay that the whole of it is excellently suited unto the principal Scope already vindicated § 31 That then which in the second place is objected by the Jews against our Application of this Place and Prophecy to Jesus Christ is that the birth of the Child here promised was to be a sign to Ahaz and the House of David of their deliverance from the two Kings who then waged war against them And this they say the birth of the Messiah so many hundred years after could give them no pledge or assurance of And 1. We do not say that this was given them as a peculiar sign or token of their present deliverance Ahaz himself had before refused such a sign But God only shews the Reason in general why he would not utterly cast them off although they wearied him but would yet deliver them as at other times And this was because of that great work which he had to accomplish among them which was to be signal marvelous and miraculous And this he calls ãâã ãâã ãâã ãâã ãâã a sign in its absolute not relative sense as denoting a work wonderfull such as sometimes he wrought to evidence his great power thereby In this sense ãâã ãâã ãâã ãâã ãâã signs are joyned unto ãâã ãâã ãâã ãâã ãâã Prodigies Deut. 26.22 Jer. 32.20 Nehem. 9.10 where the works so called were great and marvellous not signs formally of any thing unless it were of the wonderful power of God whereby they were wrought So the Miracles of our Saviour and the Apostles in the New Testament are called ãâã ãâã ãâã ãâã ãâã signs for the same and no other cause And the Word is thus absolutely used very often in the Old Testament Besides that which is Secondly alledged that a thing that shall come to pass many ages after cannot be made a sign of that which was to be done many ages before is not universally true The thing it self in its existence it is true cannot be made so a sign but it may in the Promise and prediction of it And many instances we have of things promised for signs which were not to exist in themselves untill after the accomplishment of the things whereof they were signs as Exod. 3.12 1 Sam. 11.34 Isa. 37.10 1 Kings 22.25 God intending by them the confirmation of their faith who should live in the time of their actual accomplishment Thirdly This sign had the truth and force of a Promise although it was not immediately to be put in execution and that is the reason that the words here used are one of them ãâã ãâã ãâã ãâã ãâã conceive in the preterperfect Tense the other ãâã ãâã ãâã ãâã ãâã in benoni or Participle of the present Tense to intimate the certainty of the events as is usual in the prophetical Dialect Their assurance then from this sign consisted herein that God informs them that as surely as he would accomplish the great promise of bringing forth the Messiah and would put forth his marvelous power therein that
he should be conceived and born of a Virgin so certain should be their present deliverance which they so desired § 32 It is further insisted on by them that the deliverance promised was to be wrought before the Child spoken of should know to refuse the evil and chuse the good or should come to years of discretion v. 16. and what was this unto him that was to be born some hundred years after Answ. 1. That the ãâã ãâã ãâã ãâã ãâã mentioned v. 16. is the same with the ãâã ãâã ãâã ãâã ãâã promised v. 14. doth not appear The Prophet by the command of God when he went unto the King with his message took with him Shear-jashub his Son v. 3. This certainly was for some especial end in the Word or Message that he had to deliver the Child being then but an Infant and of no use in the whole matter unless to be made an instance of something that was to be done It is therefore probable that he was the ãâã ãâã ãâã ãâã ãâã the young Child designed v. 16. before whose growing up to discretion those Kings of Damascus and Samaria were destroyed or 2. The Expression may denote the time of any Child 's being born and coming to the maturity of understanding and so consequently the promised Child In as short a space of time as this promised Child when he shall be born shall come to know to refuse the evil and choose the good shall this deliverance be wrought Their remaining Cavils are of little importance The Child intended Chap. 8. § 33 was to be the Son of the Prophet and Prophetess and so not this Child that was to be born of a Virgin Besides he is plainly promised as a sign of other things then those treated of in this Chapter Yea of things quite contrary unto them Again this Child they tell us was to be called Immanuel whereas the Son of Mary was called ãâã ãâã ãâã ãâã ãâã or as they malitiously write it ãâã ãâã ãâã ãâã ãâã But this name is given to signifie what he should be and do and not what he should be commonly called He was to be God and man in one person to reconcile God and man to be every way Immanuel And this kind of expression in the Scripture when a thing is said to be called that which it is the name denoting the Being Nature and quality of it is so frequent that there is nothing peculiar in it as here used See Isa. 1.26 Chap. 8.3 Chap. 9.6 Jer. 23.6 Zech. 8.2 The like also may be said to that which thây except in the last place namely that they know not that Jâsus of Nazareth was brought up with Butter and Hony which is foretold concârning this Child For the expression signifies no more but that the Child should be educated with the common food of the Country such as Children were in those places and times nourished withal It being the especial blessing of that Land that it flowed with Milk and Honey And thus have we asserted and vindicated the third characteristical note of the true Messiah he was to be born of a Virgin which none but only our Lord Jesus ever was from the foundation of the world There remain yet other descriptive notes of the Messiah consisting in what he was to § 34 teach and do and suffer all of them guiding the faith of the Church unto our Lord Jesus who in all things fully answered unto them all I shall briefly pass through them according unto our design and purpose and begin with what he was to teach This Moses directs us unto giving that great predescription of him which we have Deut. 18.18 19. I will raise them up a Prophet from among their Brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And it shall come to pass that whâsoever will not hearken unto my words which he shall speak in my name I will require it of him This is that signal Testimony concerning the Messiah which Philip urged out of Moses unto Nathaniel John 1.45 which Peter not only applyes unto him but declares that he was soly intended in it Acts 3.22 23. and Stephen seals that application with his blood Acts 7.37 Neither can or do the Jews deny that the Messiah was to be a Prophet or that he was promised unto the Church in the Wilderness in these words but we shall consider the particulars of them Sundry things are here asserted by Moses concerning the Messiah as 1. In general § 35 that he should be a Prophet a Teacher of the Church and not a King only The Jews indeed who greedily desire the things which outwardly attend Kingly Power and Dominion in this world do principally fix their thoughts and expectations on his Kingdom The Revelation of the Will of God which was to be made by him they little desire or enquire after But the common faith of their Ancestors from this and other places was that the Messiah was to be a Prophet and reveal unto the Church the whole counsel of God as we shall evince in our Comment on the first words of the Epistle 2. That this Prophet should be raised up unto them from among their Brethren He shall be of the posterity of Abraham and of the Tribe of Judah as was promised of old or made of them according unto the flesh Rom. 1.3.9.5 So that as to his original or extract he was to be born in the level of the people from among his Brethren was be to be raised up Unto this Office of a Prophet and Teacher of the Church 3. That he must be like unto Moses The words are plain in many places that in the ordinary course of Gods dealing with that Church among the Prophets there was none like unto Moses neither before or after him Hence Maimonides with his followers conclude that nothing can ever be altered in their Law because no Prophet was ever to arise of equal Authority with him who was their Law-giver But the words of the Text are plain The Prophet here foretold was to be like unto him wherein he was peculiar and exempted from comparison with all other Prophets which were to build on his foundation without adding any thing to the Rule of Faith and Worship which he had revealed or changing any thing therein In that is the Prophet here promised to be like unto him That is he was to be a Law-giver to the House of God as our Apostle proves and declares chap. 3.1 2 3 4 5. And we have the consent of the most sober among the Jews to the same purpose The words of the Author of Sepher Ikkarim lib. 3. cap. 10. are remarkable ãâã ãâã ãâã ãâã ãâã It cannot be that there should not at some timâ ãâã a Prophet like unto Moses or greater then he for Messiah the King should be like him ââ greater then he but thus these words there arose none
the world so that it is his suffering alone which is before hand described in this Psalm § 45 But the Jews except against our Application of this Psalm unto the Lord Jesus as they imagine from our own principles and greatly triumph in their supposed Advantage indeed in their own blindness and ignorance Jesus they tell us in the opinion of Christians was God and how can these things be spoken of God how could God cry out my God my God why hast thou forsaken me how could men pierce the hands and feet of God And sundry of the like Queries are made by Kimchi on the several passages of this Psalm But we know of how slender importance these things are He who suffered was God but he suffered not as God nor in that wherein he was God for he was man also and as man and in that wherein he was man did he suffer But their ignorance of the union of the Divine and Humane nature in the Person of Christ each nature preserving its distinct properties and operations is a thing which they would by no means be perswaded to part withall because it stands them as they suppose in great stead as furnishing them with those weak and pittiful Objections that they use to make against the Gospel § 46 We have yet another signal Testimony unto the same purpose Isa. 53. as the outward manner of the sufferings of the Messiah with their actings who were instrumental therein is principally considered in Psalm 22. so the inward nature end and effect of them are declared in this Prophecy There are also sundry passages relating unto the Covenant between the Lord Christ and his Father for the carrying on of the work of Redemption by this way of suffering which the antient Jews not understanding his Personal subsistence before his Incarnation referred unto his soul which they imagine to have been created at the beginning of the world Now is there any Prophecy that fills the present Rabbins with more perplexities or drives them to more absurdities and contradictions It is not our present business to explicate the particular passages of the Prophecy or to make Application of them unto the Messiah It hath been done already by sundry learned men and we also have cast our mite into this Sanctuary on another occasion That which we insist on is obvious to all namely that dreadfull sufferings in Soul and Body and that from the Will and good pleasure of God for ends expressed in it are here foretold and declared Our enquiry is alone after the Person spoken of for whoever he be the Jews will not deny but that he was to suffer all sorts of calamities That it is the Messiah and none other we have not only the Evidence of the Text and Context and nature of the subject matter treated of with the utter impossibility of applying the thing spoken of unto any person without the overthrow of the whole faith of the Antient Church but also all the advantage from the confession of the Jews that can be expected or need to be desired from Adversaries For § 47 First The most Antient and best records of their Judgement expresly affirm the Person spoken of to be the Messiah This is the Targum on the place which themselves esteem of unquestionable if not of Divine Authority The spring and rise of the whole Prophecy as the Series of the Discourse manifests is in v. 13. of Chap. 52. and there the words ãâã ãâã ãâã ãâã ãâã Behold my servant shall prosper or deal wisely are rendered by Jonathan ãâã ãâã ãâã ãâã ãâã Behold my servant the Messiah shall prosper And among others the fifth verse of Chap. 53. is so Paraphrased by him as that none of the Jews will pretend any other to be intended ãâã ãâã ãâã ãâã ãâã And he shall build the House of our Sanctuary which is prophaned for our sins and delivered for our iniquities and in his Doctrine shall peace be multiplyed unto us and when we obey his word our sin shall be forgiven us Wherein though he much pervert the Text yet to give us that sense which by their own confession is applicable only to the Messiah whereby as by other parts of his interpretation he stopt the way unto the present Rabbinical evasions The Translation of the LXX they have formerly avouched as their own And this also plainly refers the words to the Messiah and his sufferings though somewhat more obscurely then it is done in the Original In the Talmud its self lib. Saned Tractat. Chelek among other names they assign unto the Messiah ãâã ãâã ãâã ãâã ãâã is one because it is said in this place ãâã ãâã ãâã ãâã ãâã truly he bore our infirmity We have their antient Rabbins making the same acknowledgement To this purpose they speak in Bereshith Rabba on Gen. 24.67 This is Messiah the King who shall be in the Generation of the wicked and shall reject them and chuse the blessed God and his holy name to serve him with his whole heart ãâã ãâã ãâã ãâã ãâã And he shall set his heart to seek mercy for Israel to fast and to humble himself for them ãâã ãâã ãâã ãâã ãâã as it is said Isa. 53. he was wounded for our Trangressions ãâã ãâã ãâã ãâã ãâã And when Israel sinneth he seeketh mercy for them as it is said again and by his stripes are we healed So Tanchuma on v. 13. Chap. 52. ãâã ãâã ãâã ãâã ãâã this is King Messiah And not to repeat more particular Testimonies we have their full confession in Alshech on the place with which I shall close the consent ãâã ãâã ãâã ãâã ãâã Behold our Masters of blessed memory with one consent determine according as they received by Tradition that it is concerning Messiah the King that these words are spoken And therefore Abarbinel himself who of all his companions hath taken most pains to corrupt and pervert this Prophecy confesseth that all their antient Wise men consented with Ben Vzziel in his Targum So that we have as full as suffrage unto this Character of the Messiah from the Jews themselves as can be desired or expected We have strength also added unto this Testimony by the weakness of the opposition § 48 which at present they make unto our Application of this place unto the Messiah It is rather rage then reason that here they trust unto and seem to cry pereant amici dummodo inimici pereant Let Targum Talmud Cabal Tradition former Masters be esteemed Lyars and deceived so that Christians may be disappointed New Expositions and Applications of this Prophecy they coin wherein they openly contradict one another yea the same man as Abarbinel sometimes himself and when they have done suggest such things as are utterly inconsistent with the faith of the antient Church concerning the Messiah with follies innumerable no way deserving our serious consideration The chief things which they most confide in we shall speedily remove out of our way First
chap. 32.17 And this Mercy-seat or covering of Gold seems to have lain upon the Ark within the verge of gold or Crown that encompassed it being its self plain without any such verge or Crown for it was placed ãâã ãâã ãâã ãâã ãâã upon the Ark just over it v. 20. and so was incompassed with its Crown the Glory both of Justice and Mercy of Law and Gospel being the same in Christ Jesus § 14 At the two ends of this Mercy-seat were placed two Cherubims one at the one end the other at the other both of Gold and as it should seem of one continued work with the covering it self The name of Cherubims hath prevailed for these Figures or Images from the Hebrews partly because it is retained by our Apostle who calls them Cherubims of glory ãâã ãâã ãâã ãâã ãâã Heb. 9.5 and partly because the signification of the word being not well known it cannot properly be otherwise expressed for which reason it was retained also by the LXX They were of those things which our Apostle chap. 9.23 terms ãâã ãâã ãâã ãâã ãâã Examples expressions or similitudes of things in Heaven whose framing and erection in reference unto the worship of God is forbidden under the name of ãâã ãâã ãâã ãâã ãâã Exod. 20.3 The likeness of any thing in the heavens above The first mention of Cherubims is Gen. 3 24. God placed Cherubims which seems to intimate that the proto-types of these figures were heavenly Ministers or Angels though Aben-Ezra suppose that the word denotes any erected figures or appearances what ever Others of the Jews as Kimchi think the word to be compounded of ãâã ãâã ãâã ãâã ãâã caph a note of similitude and ãâã ãâã ãâã ãâã ãâã a child to signifie like a child being so called from their form and shape But this answers not unto the description given afterwards of them in Ezekiel much less with the same appellation given to the winds and clouds Psal. 18.10 The word hath a great affinity with ãâã ãâã ãâã ãâã ãâã a Chariot so are the Angels of God called his Chariots Psal. 68.17 and David so calls expresly the Cherubims that were to be made in Solomon's Temple 1 Chron. 28.18 gold for the pattern ãâã ãâã ãâã ãâã ãâã hammercheba hacherubim where the allusion is open the Chariot of the Cherubims and Ezekiel describes his Cherubims as a triumphant Chariot chap. 10. It is not therefore unlikely that their name is derived from ãâã ãâã ãâã ãâã ãâã which signifies to ride or to be carried to pass on swiftly expressing the Angelical Ministry of the blessed Spirits above if they were not rather meer emblems of the power and speed of God in his works of grace and providence These Cherubims are said to be ãâã ãâã ãâã ãâã ãâã that is not molten but beaten even and § 15 smooth and seem to have been one continued piece with the Mercy-seat beat out with it and from it There is no more mention of their form but only that they had faces and wings Of what sort those faces were or how many in number were their wings is not expressed In Ezekiel's Vision of the living creatures which he also calleth Cherubims chap. § 16 10.2 there is the shape of a man ascribed unto them they had the likeness of a man chap. 1.5 faces ver 6. feet ver 7. hands ver 8. sides or body ver 8 11. each of them also had four faces of a Man a Lion an Ox and an Eagle ver 10. and each had four wings ver 23. In John's vision in the Revelation seeming to answer this of Ezekiel's Cherubims from the eyes that his living creatures were full of and the appearance of their faces they had each of them six wings answering unto those of the Seraphims in the Vision of Isaiah chap. 6.2 The Jews generally affirm that these visions of the glory of God by Isaiah and Ezekiel § 17 were the same and that Ezekiel saw nothing but what Isaiah saw also only they say that Ezekiel saw the glory of God and his Majesty as a country man who admires at all the splendor of the Court of the King Isaiah as a Courtier who took notice only of the Person of the King himself But there are many evident differences in their visions Isaiah calls the glorious Ministers of God ãâã ãâã ãâã ãâã ãâã Seraphims from their nature compared to fire and light Ezekiel ãâã ãâã ãâã ãâã ãâã Cherubims from their speed in the accomplishment of their duty Isaiah saw his vision as in the Temple for although from those words I saw the Lord sitting upon a throne high and lifted up and his train filled the Temple Aben-Ezra and Kimchi suppose that he saw the Throne of God in Heaven and only his train of Glory descending into the Temple yet it is more probable that he saw the Throne it self in the Temple his train spreading abroad to the filling of the whole house For he calls the Temple the Throne of his Glory Jer. 14.21 and a glorious high Throne chap. 17.12 that is a Throne high and lifted up as in this place Ezekiel saw his vision abroad in the open field by the River of Chebar chap. 1.3 Isaiah first saw the Lord himself and then his glorious attendants Ezekiel first the Charist of his glory and then God above it Isaiah's Seraphims had six wings with two whereof they covered their faces which Ezekiel's Cherubims had not and that because Isaiah's vision represented Christ Joh. 12.41 with the mysterie of the calling of the Gentiles and rejection of the Jews which the Angels were not able to look into Ephes. 3.9 10. and were therefore said to cover their faces with their wings as not being able to look into the depths of those mysteries but in Ezekiel's vision when they attended the Will of God in the works of his Providence they looked upon them with open face Wherefore from the diversity in all these Visions it appears that nothing certain concerning the form or wings of the Cherubims made by Moses can be collected Most probably they had each of them only one face directly looking one towards the other and each two wings which being stretched out forward over the Mercy-seat met each other and were meer Emblems of the Divine presence and care over his Covenant People and Worship And this was the whole furniture of the most holy Place in the Tabernacle of § 18 Moses In that of the Temple of Solomon which was more August and spatious there was by God's direction two other Cherubims added These were great and large made of the wood of the Olive tree over-laid with Gold and they stood on their feet behind the Ark Westward with their backs towards the end of the Oracle their faces over the Ark and Mercy-seat Eastward toward the Sanctuary their wings extending twenty cubits long even the whole breadth of the house and meeting in the midst their inward wings were over the Ark 1
Eli blessed Hannah 1 Sam. 1.17 Thirdly His work also was to Judge the people 1. In things concerning the House and Worship of God Zech. 3.7 2. In hard and difficult cases he joyned with the Judge or Ruler in judging between men according to the Law Deut. 17.12 3. He was always a member of the Sanhedrim This I know is denied by some of the Jews but it seems to be warranted from Deut. 17. v. 8 9 10 11 12 13. § 9 Being thus appointed in his Office a Succession also therein was designed namely by the First-born Male of the eldest Family or Branch of the Posterity or House of Aaron But the tracing of this succession in particular is greatly perplexed for it is no where directly given us in the Scripture for that space of time wherein the story of the Church is recorded therein Different names are also in several places given unto the same persons as seems most probable Besides Josephus who is the only approved Writer of the Jews in things of this nature is either corrupted in some passages on this subject or doth palpably contradict himself The Postalmudical Masters are so far from yielding any relief in this matter that by their jarrings and wranglings they render it more perplexed Neither have those amongst our Writers who of old or of late have laboured to trace this Succession been able to agree in their computations Four or five differing Catalogues I could give in that are contended for with some earnestness I shall not therefore hope in this brief account of things which I am confined unto to give light unto a matter of such intricacy and perplexity I shall therefore content my self to give the most passant account among the Jews of this Succession in general with some few observations upon it and so close this discourse § 10 It is generally agreed after Josephus that the whole number of High priests from Aaron inclusively to the destruction of the second Temple was eighty and three For though in the Babylonian Talmud some of them reckon up above eighty High priests under the second Temple alone yet the more learned of the later Jews as the Author of Tzemach David ad Millen 4. An. 829. expresly prefer the authority of Josephus above them all Of these eighty three thirteen administred before the Lord under the Tabernacle or whilst the Tabernacle built by Moses in the Wilderness was the sacred seat of divine Worship and Ordinances Of these the first was Aaron the last Abiathar who was put by the Priesthood by Solomon a little before the building of the Temple And in this Succession there was but one interruption namely when Eli of the House of Ithamar the younger son of Aaron was preferred to the Priesthood It is probable that he had been second Priest in the days of his Predecessor and was doubtless admitted unto the Office upon the reputation of his Holiness and Wisdom And it may be that he whose right it was to succeed of the House of Phineas was either uncapable or judged unworthy § 11 In the first or Solomon's Temple there administred eighteen High Priests whose names are recounted by Josephus lib. 11. cap. 4. lib. 20. cap. 9. Of these the first was Zadock the last Jehozadeck who was carried into captivity by Nebuchadnezzar 1 Chron. 6.14 though I question whether ever he administred as High Priest only he was left at the destruction of the City and Temple after the death of his father Seraiah Nor was there any known interruption in this Series of Succession being carried down in a right line from the House of Phineas by Zadock § 12 The remainder of the number before mentioned served under the second Temple being multiplied by the tumults and disorders which the people then fell into The first of them was Joshua the son of Josedech the last one Phineas or Phananias made High Priest by the seditious Villains a little before the last Siege and destruction of the City And this succession or that during this season had interruptions many and great The first mentioned by Josephus was after the death of Onias the fourteenth High Priest from the building of the Temple when Antiochus first put in Joshua who was called Jason the brother of Onias and afterwards displacing him thrust in Menelaus into his room After a while he puts out this Menelaus and placeth one Alcimus of another Family in his steed After this Alcimus the Family of the Machabees or Hasmoneans took on them the office of the High priesthood Their race being extirpated by Herod Ananus a private Priest was by force and power put into the place And from this time forward to the destruction of the Temple there was no order observed in the Succession of the High Priest but persons were put in and out at the pleasure of the Rulers either the Romans or the Herodians For Hyrcanus being taken prisoner by the Parthians and Antigonus the son of Aristohulus his brother being taken by Herod and Sofia and crucified at Antioch by Marc. Antony in whom the race of the Hasmonaeans ended vile persons were put in and out at pleasure some for a year some for a month one for a day some for a longer season until the whole Nation Church and State rushing into its final and fatal ruine in their Rebellion at Hierusalem they thrust out Matthias put in by Agrippa and chose one by lot to succeed him when God to manifest his disapprobation of them caused the lot to fall upon one Phananias a meer Ideot who knew nothing of the place or office which they called him unto with whom ended the Church and Priesthood of the Jews Exercitatio XXIV Sacrifices the principal Worship of God Three sorts of them 1. Of the Brazen Altar 2. Of the Sanctuary 3. Of the most Holy place Respected by the Apostle All sacrifices of the Altar ãâã ãâã ãâã ãâã ãâã Every Corban either Isha or Terumah ãâã ãâã ãâã ãâã ãâã of six sorts 1. Hola 2. Mincha 3. Chataath 4. Asham 5. Milluim 6. Shelamim A second distinction of fire Offerings Either Zebach or Mincha These distinctions and differences explained at large The matter of all sacrifices ãâã ãâã ãâã ãâã ãâã the first particular sacrifice The rise use and direction of it Vse of it among the Heathen What of antient tradition what of their own invention The manner of their sacrifice The end of it To make Expiation or Attonement what Seasons and occasions of this sacrifice ãâã ãâã ãâã ãâã ãâã A meat-offering The use of that name general particular The matter of this offering ãâã ãâã ãâã ãâã ãâã the drink offering The matter of it ãâã ãâã ãâã ãâã ãâã Peace offerings Reason of the name Things peculiar to this kind of sacrifice The use of it among the Heathen ãâã ãâã ãâã ãâã ãâã The sin-offering The name and causes of it Sins ãâã ãâã ãâã ãâã ãâã what The persons to offer this sacrifice The annointed
him the refreshing word of the Gospel unto poor weary sinners was the gift of the Father 3. As to the manner of his receiving of the Revelation of the Will of God a double mistake must be removed and then the nature of it must be declared 1. The Socinians to avoid the force of those Testimonies which are urged to confirm the Deity of Christ from the assertions in the Gospel that he who spake to the Disciples on earth was then also in Heaven John 3.13 Chap. 6.35 51. Chap. 7.32 33 41 42 57 58. Chap. 8.29 have broached a Mahumetan fancy that the Lord Christ before his entrance on his publick Ministry was locally taken up into Heaven and there instructed in the mysterie of the Gospel and the mind of God which he was to reveal Catech. Raccov cap. 3. de Offic. Ch. Prophet Quest. 4 5. Smalcius de Divinitat Christi cap. 4. Socin Respons ad Paraen Vol. pag. 38 39. But 1. There was no cause of any such Rapture of the humane Nature of Christ as we shall evidence in manifesting the way whereby he was taught of the Father especially after his Baptism 2. This imaginary Rapture is grounded solely on their ãâã ãâã ãâã ãâã ãâã that the Lord Christ in his whole Person was no more than a meer man 3. There is no mention of any such thing in the Scripture where the Fathers revealing his mind and will to the Son is treated of which had it been ought not to have been omitted 4. The fancy of it is expresly contrary to Scripture for 1. The Holy Ghost affirms that Christ entered once into the Holy Place and that after he had obtained eternal Redemption Heb. 9.12 which should have been his second entrance had he been taken thither before in his humane nature so that coming of his into the world which we look for at the last day is called his second coming his coming again because of his first entrance into it at his incarnation Heb. 9.28 2. He was to suffer before his entry into Heaven and his glory therein Luke 24.26 And 3. As to the time of his Ascension which these men assign namely the forty dayes after his baptism it is said expresly that he was all that time in the wilderness amongst the wild Beasts Mark 1.13 So that this figment may have no place in our enquiry into the way of the Fathers speaking in the Son 2. Some lay the whole weight of the Revelation of the will of God unto Christ upon the endowments of the Humane Nature by vertue of its Personal Vnion with the Eternal Word but this is wholly inconsistent with the many Testimonies before rehearsed of the Fathers revealing himself unto him after that Vnion Wherefore to declare the Nature of this Revelation we must observe further 4. That Jesus Christ in his divine Nature as he was the Eternal Word and Wisdom of the Fathers not by a voluntary communication but eternal generation had an omnisciency of the whole nature and will of God as the Father himself hath because the same with that of the Father their will and wisdom being the same This is the blessed ãâã ãâã ãâã ãâã ãâã or in-being of each Person the one in the other by vertue of their oneness in the same nature Thus as God he had absolute omniscience Moreover the mysterie of the Gospel the especial Counsel and Covenant of it concerning the Redemption of the Elect in his blood and the Worship of God by his Redeemed ones being transacted between Father and Son from all eternity was known unto him as the Son by vertue of his own personal transactions with the Father in the eternal Counsel and Covenant of it See what we have elsewhere delivered concerning that Covenant 5. The Lord Christ discharged his Office and work of Revealing the Will of the Father in and by his humane nature that nature wherein he dwelt among us Joh. 1.14 For although the Person of Christ God and man was our Mediator Acts 20.28 Joh. 1.14 18. yet his humane nature was that wherein he discharged the duties of his Office and the principium quod of all his mediatory actings 1 Tim. 2.5 6. This Humane Nature of Christ as he was in it made of a woman made under the Law Gal. 4.4 was from the instant of its Vnion with the Person of the Son of God an holy thing Luke 1.35 Holy harmless undefiled separated from sinners and radically filled with all that perfection of habitual Grace and Wisdom which was or could be necessary to the discharge of that whole duty which as a man he owed unto God Luke 2.40 49 52. Joh. 8.46 1 Pet. 2.22 But 7. Besides this furniture with habitual Grace for the performance of all holy obedience unto God as a man made under the Law there was a peculiar endowment with the Spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great Prophet of the Church in whom the Father would speak and give out the last Revelation of himself This communication of the Spirit unto him was the foundation of his sufficiency for the discharge of his Prophetical Office Isa. 11.2 3. Chap. 48.16 Chap. 61.1 2 3. Dan. 9.24 As to the reality and being of this Gift of the Spirit he received it from the womb whence in his infancy he was said to be ãâã ãâã ãâã ãâã ãâã Luke 2.40 filled with wisdom wherewith he confuted the Doctors to amazement v. 47. And with his years were these Gifts encreased in him ãâã ãâã ãâã ãâã ãâã he went forwards in wisdom and stature and favour v. 52. But the full communication of this Spirit with special reference unto the discharge of his publick Office with the visible pledge of it in the Holy Ghost descending on him in the shape of a Dove he was made partaker of in his baptism Matth. 3.16 when also he received his first publick Testimony from Heaven v. 17. which when again repeated received the additional command of hearing him Matth. 17.5 designing the Prophet that was to be heard on pain of utter extermination Deut. 18.18 19. And therefore he was thereupon said to be ãâã ãâã ãâã ãâã ãâã Luke 4.1 full of the Holy Ghost and sealed to this work by the sign foretold of God Joh. 1.33 This was the foundation of the Fathers speaking in the Son as incarnate He spake in him by his Spirit so he did in the Prophets of old 2 Pet. 1.21 And herein in general the Prophecy of Christ and theirs did agree It remaineth then to shew wherein his Preheminence above them did consist so that the word spoken by him is principally and eminently to be attended unto which is the Argument of that which the Apostle hath in hand in this place 8. The Preheminencies of the Prophecy of Christ above that of Moses and all other Prophets were of two sorts 1. Such as arose from his Person who was the Prophet 2. Such
are too large and comprehensive to be here spoken unto in this brief delineation of his Kingdom which we undertook in this digression 2. His Lordship and Dominion extends to the other sort of men also namely Reprobates and men finally impenitent They are not exempted from that all flesh which he hath power over Joh. 17.2 nor from those quick and dead over whom he is Lord Rom. 14.9 nor from that World which he shall judge Acts 17.31 And there are two especial grounds that are peculiar to them of this Grant and Power and Authority over them 1. His interposition upon the entrance of Sin against the immediate Execution of the Curse due unto it as befell the Angels This fixed the World under a Dispensation of 1. Forbearance and Patience Rom. 2.4 5. Acts 17.30 Rom. 9.22 Psal. 75.3 2. Goodness and Mercy Acts 14.16 17. That God who spared not the Angels when they sinned but immediately cast them into chains of darkness should place sinners of the Race of Adam under a dispensation of Forbearance and Goodness that he should spare them with much Long-suffering dureing their Pilgrimage on the earth and fill their hearts with food and gladness with all those fruits of kindness which the womb of his Providence is still bringing forth for their benefit and advantage is thus far on the account of the Lord Christ that though these things as relating unto Reprobates are no part of his especial purchase as Mediator of the Everlasting Covenant of Grace yet they are a necessary consequent of his Interposition against the immediate Execution of the whole Curse upâââhe first entrance of sin and of his undertaking for his Elect. 2. He makes a Conquest over them It was promised that he should do so Gen. 3.15 and though the work it self prove long and irksome though the wayes of accomplishing it be unto us obscure and oftentimes invisible yet he hath undertaken it and will not give it over untill they are every one brought to be his Footstool Psalm 110.1 1 Cor. 15.25 And the Dominion granted him on these Grounds is 1. Soveraign and Absolute His enemies are his Footstool Psal. 110.2 Mat. 22.44 Mark 12.36 Luke 20.24 Acts 2.34 1 Cor. 15.25 Heb. 1.13 They are in his hand as the Aegyptians were in Joseph's when he had purchased both their persons and their Estates to be at arbitrary disposal And he deals with them as Joseph did with those so far as any of the Ends of his Rule and Lordship are concerned in them And 2. Judiciary Joh. 5.22 23. As he hath power over their Persons so he hath regard unto their sins Rom. 14.9 Acts 17.32 Matth. 25.31 And this power he variously exerciseth over them even in this World before he gloriously exerts it in their Eternal Ruine For 1. He enlightens them by those heavenly sparks of Truth and Reason which he leaves unextinguished in their own minds John 1.9 2. Strives with them by his Spirit Gen. 6.3 secretly exciting their consciences to rebuke bridle yoke afflict and cruciate them Rom. 2.14 15. And 3. On some of them he acts by the Power and Authority of his Word whereby he quickens their Consciences galls their Minds and Affections restrains their Lusts bounds their Conversations aggravates their sins hardâns their Hearts and judges their souls Psal. 45. Isa. 6. 4. He exerciseth Rule and Dominion over them in Providential Dispensations Rev. 6.15 16. Isa. 63.1 2 3 4. Rev. 19.13 By all which he makes way for the Glory of his final Judgement of them Acts. 1.17 32. Matth. 25.31 Revel 19.20 Chap. 20.10 11 12 13 14 15. And all this will he do unto the Ends 1. Of his own Glory 2. His Churches good exercise and safety And this is the second instance of the first Head of the Dominion of Christ in this World he is Lord over Persons Angels and Men. II. The Second part of the Heirship and Dominion of Christ consisteth in his Lordship over all Things besides which added to the former comprize the whole Creation of God In the distribution of these premised the first that occur are Spiritual things which also are of two sorts 1. Temporal or such as in this life we are made partakers of and 2. Eternal the things that are reserved for them that believe in the State of Glory The former may be reduced unto two heads for they are all of them either Grace or Gifts and Christ is Lord of them all 1. All that which comes under the name of Grace in Scripture which flowing from the free and special Love of God tends directly to the Spiritual and Eternal Good of them on whom it is bestowed may be referred unto four heads For as the fountain of all these or the gracious free purposes of the Will of God from whence they all do flow being Antecedent to the Mission of Christ the Mediator and Immanent in God it can be no otherwise granted unto him but in respect of its Effects which we shall shew that it is Now these are 1. Pardon of sin and the free Acceptation of the Persons of sinners in a way of mercy This is Grace Ephes. 2.8 Tit. 3.5 7. And a saving Effect and fruit of the Covenant Jer. 31.31 32 33 34. Heb. 8.12 2. The Regenerating of the Person of a dead sinner with the purifying and sanctifying of his Nature in a way of Spiritual power This also is Grace and promised in the Covenant and there are three parts of it 1. The Infusion of a quickning Principle into the soul of a dead sinner Rom. 8.2 Tit. 3.5 Joh. 3.6 Ephes. 2.16 2. The Habitual furnishment of a spiritually quickned soul with abiding radical principles of Light Love and Power fitting it for Spiritual Obedience Gal. 5.17 3. Actual Assistance in a Communication of supplies of strength for every Duty and Work Phil. 1.13 John 15.3 3. Preservation in a Condition of Acceptation with God and holy Obedience unto him unto the End is also of Especial Grace It is the Grace of Perseverance and eminently included in the Covenant as we have elsewhere shewed at large 4. Adoption as a Priviledge with all the Priviledges that flow from it is also Grace Ephes. 1.5 6. All these with all those admirable and inexpressible mercies that they branch themselves into giving deliverance unto sinners from evil temporal and eternal raising them to Communion with God here and to the Enjoyment of him for ever hereafter are called Grace and do belong to the Lordship of Christ as he is Heir Lord and Possessor of them all All the stores of this Grace and Mercy that are in Heaven for sinners are given into his hand and resigned up to his Soveraign disposal as we shall intimate in general and particular 1. In General Col. 1.19 It pleased the Father that in him all fulness should dwell There is a fourfold fulness in Christ 1. Of the Deity in his Divine Nature Rom. 9.5 2. Of Vnion in his Person Col.
are two things assigned unto him The former relating unto his Power as he is the Brightness of Glory he sustaineth or ruleth and disposeth of all things by the Word of his Power Tâe latter unto his Love and Work of Mediation by himself or in his own Person he hath purged our sins His present and perpetual Enjoyment as a consequent of what he was and did or doth is expressed in the last words he sate down at the right hand of the Majesty on high Some of these Expressions may well be granted to contain some of those ãâã ãâã ãâã ãâã ãâã Things hard to be understood which Peter affirms to be in this Eâistle of Paul 2 Epist. 3.16 which unstable and unlearned men have in all Ages wrested unto their own destruction The Things intended are unquestionably sublime and Mysterious The Terms wherein they are expressed are rare and no where else used in the Scripture to the same purpose some of them not at all which deprives us of one great help in the Interpretation of them The Metaphors used in the Words or Types alluded unto by them are abstruse and dark so that the difficulty of discovering the true precise and genuine meaning of the Holy Ghost in them is such as that this verse at least some part of it may well be reckoned among those places which the Lord hath left in his Word to exercise our Faith and Diligence and Dependance on his Spirit for a right Understanding of them It may be indeed that from what was known and acknowledged in the Judaical Church the whole intention of the Apostle was more plain unto them and more plainly and clearly delivered than now it seemeth unto us to be who are deprived of their Advantages However both to them and us the things were and are deep and Mysterious And we shall desire to handle as it becometh us both Things and Words with Reverence and Godly fear looking up unto him for Assistance who alone can lead us into all Truth We begin with the double Description given us of the Lord Christ at the entrance of the Verse as to What he is in himself and here a double Difficulty presents it self unto us First In general unto what Nature in Christ or unto what of Christ this Description doth belong Secondly what is the particular meaning and importance of the Words or Expressions themselves For the First Some assert that these words intend only the Divine Nature of Christ wherein he is Consubstantial with his Father Herein as he is said to be God of God and Light of Light an expression doubtless taken from hence receiving as the Son his Nature and subsistence from the Father so fully and absolutely as that he is every way the same with him in respect of his Essence and every way like him in respect of his Person so he is said to be the brightness of his Glory and the Character of his Person on that account This way went the Antients generally and of Modern Expositors very many as Calvin Brentius Marlorat Rollocus Gomarus Paraeus Estius Tena A Lapide Rihera and sundry others Some think that the Apostle speaks of him as Incarnate as he is declared in the Gospel or as preached to be the Image of the invisible God 2 Cor. 4.4 And these take three wayes in the Explication of the words and their Application of them unto him First Some affirm that their meaning is that whereas God is in himself infinite and incomprehensible so that we are not able to contemplate on his Excellencies but that we are overpowred in our minds with their Glory and Majesty he hath in Christ the Son as incarnate contemperated his infinite Love Power Goodness Grace Greatness and Holiness unto our Faith Love and Contemplation they all shining forth in him and being eminently expressed in him so Beza Secondly Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ as Heir of all and that his being exalted in Glory unto Power Rule and Dominion expressing and representing therein the Person of his Father is intended in these words so Camero Thirdly Some refer these words to the Prophetical Office of Christ and say that he was the Brightness of Gods Glory c. by his revealing and declaring of the Will of God unto us which before was done darkly only and in shadows So the Socinians generally though Schlictingius refer the Words unto all that similitude which they fancy to have been between God and the man Christ Jesus whilest he was in the earth and therefore renders the Participle ãâã ãâã ãâã ãâã ãâã not by the present but praeterimperfect tense who was that is whilest he was on the Earth though as he sayes not exclusively unto what he is now in Heaven I shall not examine in particular the Reasons that are alledged for these several Interpretations but only propose and confirm that sense of the place which on full and due consideration appears as agreeable unto the Analogie of Faith so expresly to answer the Design and intendment of the Apostle wherein also the unsoundness of the two last branches or wayes of applying the second Interpretation with the real coincidence of the first and first branch of the latter Exposition will be discovered To this End the following Positions are to be observed First It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ his Divine or Humane but only of his Person Hence though the things which he mentioneth and expresseth may some of them belong unto or be the Properties of his Divine Nature some of his Humane yet none of them are spoken of as such but are all considered as belonging unto his Person And this solves that difficulty which Chrysostom observes in the Words and strives to remove by a similitude namely that the Apostle doth not observe any Order or Method in speaking of the Divine and Humane Natures of Christ distinctly one after another but first speaks of the one then of the other and then returns again to the former and that frequently But the Truth is he intends not to speak directly and absolutely of either nature of Christ but treating ex professo of his Person some things that he mentions concerning him have a special Foundation in and respect unto his Divine Nature some in and unto his Humane as must every thing that is spoken of him And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ but in the Progress that he makes in the description of his Person and Offices which alone he had undertaken Secondly That which the Apostle principally intends in and about the Person of Christ is to set forth his Dignity Preeminence and Exaltation above all and that not only consequentially to his discharge of the Office of Mediator
presents it self unto our minds is the infinite Wisdom whereby all things are disposed which leads us also to the admiration of the Power expressed in them Now it is usual with the Scripture to assign the things wherein Power is most eminent unto the Father as those wherein Wisdom is most conspicuously exalted unto the Son who is the Eternal Wisdom of the Father And this sense is not unsuitable unto the Text 2. ãâã ãâã ãâã ãâã ãâã is another word that may be intended and this denotes a bearing like a Prince in Government as ãâã ãâã ãâã ãâã ãâã And in this sense the word ought to be referred unto Christ as Mediator entrusted with Power and Rule by the Father But neither the words nor Context will well bear this sense For 1. It is mentioned before where it is said that he is appointed heir of all and it is not likely that the Apostle in this summary description of the Person and Offices of the Messiah would twice mention the same thing under different expressions 2. The particle ãâã ãâã ãâã ãâã ãâã added unto ãâã ãâã ãâã ãâã ãâã refers us to the beginning of this verse ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã who being the brightness of glory and bearing all things So that these things must necessarily be spoken of him in the same respect and the former as we have shewed relateth unto his Person in respect of his Divine Nature so therefore doth the latter and his acting therein 3. There is yet another word which I suppose the Apostle had a principle aim to express and this is ãâã ãâã ãâã ãâã ãâã is properly to ride to be carried to be carried over and it is frequently though metaphorically used concerning God himself as Deut. 33.26 ãâã ãâã ãâã ãâã ãâã riding on the heavens on the clouds Isa. 19.1 on the wings of the wind Psal. 18. and Psal. 68.5 whereby his Majesty Authority and Government is shadowed out unto us And hence also the word signifies to administer dispose govern or praeside in and over things Thus in Ezekiel's Vision of the glorious providence of God in ruling the whole Creation it is represented by a Chariot ãâã ãâã ãâã ãâã ãâã of ãâã ãâã ãâã ãâã ãâã Cherubims The ãâã ãâã ãâã ãâã ãâã Cherubims with their wheels made that Chariot over which sate the God of Israel in his disposing and ruling of all things And the words themselves have that affinity in signification which is frequently seen among the Hebrew Roots differing only in the transposition of one letter And the description of him who sat above the Cherubims of Providence Ezek. 1.10 is the same with that of John Revel 4. Now God in that Vision is placed ãâã ãâã ãâã ãâã ãâã as governing ruling influencing all second Causes as to the orderly Production of their Effects by the communication of life motion and guidance unto them And though this divine Administration of all things be dreadful to consider the rings of the wheels being high and dreadful chap. 1.18 and the living creature ran as the appearance of a flash of lightning v. 14. as also full of entanglements there being to appearance cross wheels or wheels within wheels v. 16. which are all said to be rolling chap. 10.13 yet it is carried on in an unspeakable Order without the least Confusion chap. 1. v. 17. and with a marvellous facility by a meer intimation of the Mind and Will of him who guides the whole and that because there was a living powerful spirit passing through all both living creatures and wheels that moved them speedily regularly and effectually as he pleased that is the Energetical Power of divine Providence animating guiding and disposing the whole as seemed good unto him Now all this is excellently expressed by the Apostle in these words For as that power which is in him that sits over the Chariot influencing and giving existence life motion and guidance unto all things is clearly expressed by ãâã ãâã ãâã ãâã ãâã upholding and disposing of all things that is ãâã ãâã ãâã ãâã ãâã so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly by those words ãâã ãâã ãâã ãâã ãâã by the word of his power both denoting the unspeakable facility of omnipotent power in its operations And Kimchi on the 6 of Isaiah affirms that the vision which the Prophet had was of the glory of God that Glory which Ezekiel saw in the likeness of a man which we find applied unto the Lord Christ. Joh. 12.42 I shall only adde that in Ezekiel's vision the voice of the Quadriga of the living creatures in its motion was as the voice ãâã ãâã ãâã ãâã ãâã omnipotentis praepotentis sibi sufficientis of the Almighty the Powerful the All or Self-sufficient which is also fully expressed in this of the Apostle bearing upholding disposing of all things Our next enquiry is after the manner whereby the Son thus upholdeth and disposeth of all things He doth it by the word of his power ãâã ãâã ãâã ãâã ãâã in the New Testament is used in the same latitude and extent with ãâã ãâã ãâã ãâã ãâã in the Old Sometimes it denotes any matter or thing be it good or evil as Matth. 5.11 12 36.18.16 Mark 9.22 Luke 1.37.2.15.18.34 A word of blessing by providence Matth. 4.4 any word spoken Matth. 26.75.27.14 Luke 9.45 of promise Luke 1.38 And ãâã ãâã ãâã ãâã ãâã blasphemous words Acts 6.11 The Word of God the Word of Prophesie Luke 3.2 Rom. 10.17 Ephes. 5.12.6.17 1 Pet. 1.25 An Authoritative command Luke 5.5 In this Epistle it is used variously in this only it differs from ãâã ãâã ãâã ãâã ãâã that it never denotes the Eternal or Essential Word of God That which in this place is denoted by it with its adjunct of ãâã ãâã ãâã ãâã ãâã is the ãâã ãâã ãâã ãâã ãâã or the Divine Power executing the Counsels of the Will and Wisdom of God or the Efficacy of God's providence whereby he worketh and effecteth all things according to the counsel of his will See Gen. 1.3 Psal. 47.15 18. Psal. 148.8 Isa. 30.31 And this is indifferently expressed by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Hence the same thing which Paul expresseth by the one of them Heb. 11.3 ãâã ãâã ãâã ãâã ãâã By faith we know that the heavens were made by the Word of God Peter doth by the other 2 Pet. 3.5 ãâã ãâã ãâã ãâã ãâã Now this Efficacy of Divine Providence is called the Word of God to intimate that as Rulers accomplish their will by a Word of command in and about things subject to their pleasure Matth. 8.9 so doth God accomplish his whole mind and will in all things by his Power And therefore ãâã ãâã ãâã ãâã ãâã of his power is here added by way of difference and distinction to shew what word it is that the Apostle intends It is not ãâã
God's Providence joyned with his infinite Wisdom in caring for the works of his own hands the product of his Power requires that it should be so He worketh yet He did not create the world to leave it to an uncertain event to stand by and to see what would become of it to see whether it would return to its primitive nothing of which cask it always smells strongly or how it would be tossed up and down by the adverse and contrary Qualities which were implanted in the severals of it But the same Power and Wisdom that produced it doth still accompany it powerfully piercing through every parcel and particle of it To fancy a Providence in God without a continual Energetical Operation or a Wisdom without a constant care inspection and over-sight of the works of his hands is not to have apprehensions of the Living God but to erect an Idol in our own imaginations Thirdly This work is peculiarly assigned unto the Son not only as he is the Eternal Power and Wisdom of God but also because by his interposition as undertaking the work of Mediation he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder that it might continue as it were the great Stage for the mighty works of God's Grace Wisdom and Love to be wrought in Hence the care of the continuance of the Creation and the disposal of it is delegated unto him as he that hath undertaken to bring forth and consummate the glory of God in it notwithstanding the great breach made upon it by the sin of Angels and men This is the substance of the Apostles discourse Col. 1.15 16 17 18 19 20. Having asserted him to be the Image of God in the sense before opened and declared and to have made all things he affirms that all things have also their present consistency in him and by his Power and must have so until the work of Reconciliation of all things unto God being accomplished the glory of God may be fully retrieved and established for ever 1. We may see from hence the Vanity of expecting any thing from the Creatures but only what the Lord Christ is pleased to communicate unto us by them They that cannot sustain move or act themselves by any power vertue or strength of their own are very unlikely by and of themselves to afford any real assistance relief or help unto others They all abide and exist severally and consist together in their Order and Operation by the Word of the Power of Christ and what he will communicate by them that they will yield and afford and nothing else In themselves they are broken Cisterns that will hold no water what he drops into them may be derived unto us and no more They who rest upon them or rest in them without the consideration of their constant dependance on Christ will find at length all their hopes disappointed and all their Enjoyments vanish into nothing 2. Learn hence also the full absolute plenary self-sufficiency and Soveraignty of the Son our Saviour We shewed before the Vniversality of his Kingdom and Moral Rule over the whole Creation but this is not all A King hath a Moral Rule over his Subjects in his Kingdom but he doth not really and physically give them their Being and Existence he doth not uphold and act them at his pleasure but every one of them stand therein upon the same or an equal bottom with himself He can indeed by the permission of God take away the Lives of any of them and so put an end to all their actings and operations in this World but he cannot give them life or continue their lives at his pleasure one moment or make them so much as to move a finger But with the Lord Christ it is otherwise he not only rules over all the whole Creation disposing of it according to the Rule and Law of his own Counsel and pleasure but also they all have their Beings Natures Inclinations and Lives from him by his Power are they continued unto them and all their Actions are influenced thereby And this as it argues an All-sufficiency in himself so an absolute Soveraignty over all other things And this should teach us our constant dependance on him and our universal subjection unto him 3. And this abundantly discovers the Vanity and folly of them who make use of the Creation in an Opposition unto the Lord Christ and his peculiar interest in this World His own Power is the very ground that they stand upon in their Opposition unto him and all things which they use against him consist in him They hold their Lives absolutely at the pleasure of him whom they oppose and they act against him without whose continual supportment and influence they could neither live nor act one moment which is the greatest madness and most contemptible folly imaginable PRoceed we now with our Apostle in his description of the Person and Offices of the Messiah This beginning of the Epistle as hath been declared contains a summary Proposition of those things which the Apostle intends severally to insist upon throughout the whole And these all relate to the Person and Offices of the Messiah the principal subject of this Epistle Having therefore first declared him to be the great Prophet of the New Testament and Secondly the Lord Ruler and Governour of all things as also manifested the Equity of the Grant of that universal Soveraignty unto him from the Excellency of his Person on the account of his Divine Nature and the Operations thereof in the works of Creation and Providence he proceeds to finish and close his general proposition of the Argument of the Epistle by a brief intimation of his Priestly-Office with what he did therein and what ensued thereon in the remaining words of this Verse And this Order and Method of the Apostle is required by the nature of the things themselves whereof he treats For the work of purging sins which as a Priest he assigns unto him cannot well be declared without a previous manifestation of his Divine Nature For it is opuâ ãâã ãâã ãâã ãâã ãâã a work of him who is God and man For as God takes it to be his property to blot out our sins so he could not have done it by himself had he not been man also And this is asserted in the next words ãâã ãâã ãâã ãâã ãâã Having by himself purged our sins The Vulgar Latin renders these words purgationem peccatorum faciens not without sundry mistakes For First Those words ãâã ãâã ãâã ãâã ãâã by himself and ãâã ãâã ãâã ãâã ãâã our are omitted and yet the Emphasis and proper sense of the whole depends upon them Secondly ãâã ãâã ãâã ãâã ãâã having made is rendered in the present Tense making which seems to direct the sense of the words to another thing and Action of Christ than âhat is here intended And therefore the Expositors of the Roman Church as Thomas
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 ãâã ãâã ãâã ãâã ãâã the world but with the addition of ãâã ãâã ãâã ãâã ãâã to come which what it is we shall enquire upon the place 3. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Gâneration 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 ãâã ãâã ãâã ãâã ãâã or the first-born to be the same with ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
men do abstain from such Exorbitancies yet frequently they do so upon the account of some self-interest and advantage like Jehu and not out of a constant equal unchangeable love of Righteousness and hatred of iniquity but all these are absolutely compleat in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past thou hast loved righteousness and hated iniquity yet the constant present frame of the heart of Christ in his Rule is denoted thereby for the Greek Translation exactly followeth and expresseth the Hebrew Now there being no form of Verbs in that Language expressing the present time there is nothing more frequent in it than to denote that which is present and abiding by the Praeterperfect Tense as it doth in this place Sixthly The Consequence of this Righteous Rule in Christ is his Anointing with the Oyle of Gladness wherein we may consider 1. The Author of the Priviledge conferred on him that is God his God 2. The Priviledge it self Unction with the oyle of gladness 3. The Connection of the collation of this priviledge unto what went before wherefore or for which cause 1. For the Author of it it is said to be God ãâã ãâã ãâã ãâã ãâã God thy God Many both antient and Modern Expositors do suppose that ãâã ãâã ãâã ãâã ãâã in the first place or God is used in the same sense as ãâã ãâã ãâã ãâã ãâã in the Verse foregoing and that it ought to be rendered O God and the words to be read therefore O God thy God hath anointed thee but as no old Translation gives countenance to this Conception so that Reduplication of the Name of God by an Application of it in the second place as God my God God thy God God the God of Israel being frequent in the Scripture there is no cogent Reason why we should depart in this place from that sense of the Expression The name God in the first place denotes him absolutely who conferred this priviledge on the Lord Christ that is God and in the second place a reason is intimated of the collâtion its self by an Appropriation of God to be his God in a peculiar manner God is said to be the God of the Son upon a threefold account 1. In respect of his Divine Nature as he is his Father so his God whence he is said to be God of God as having his nature communicated unto him by vertue of his Eternal Generation John 1.14 2. In respect of his Humane Nature as he was made of a Woman made under the Law so God also was his God as he is the God of all creatures Psal. 16.3 Psal. 22.1 3. In respect of his whole person God and Man as he was designed by his Father to the work of Mediation In which sense he calls him his God and his Father John 20.17 And in this last sense is it that God is here said to be his God that is his God in especial Covenant as he was designed and appointed to be the Head and King of his Church For therein did God the Father undertake to be with him to stand by him to carry him through with his work and in the End to crown him with Glory See Isa. 49.1 2 3 4 5 6 7 8 9 10 11. Chap. 50.4 5 6 7 8 9. 2. For the Priviledge it self it is Vnction with the Oyle of Gladness There may be a double Allusion in these words 1. To the common use of Oyle and anointing which was to exhilerate and make the countenance appear chearful at Feasts and publick Solemnities Psal. 104.15 Luke 7.37 2. To the especial use of it in the Unction of Kings Priests and Prophets Exod. 30. That the Ceremony was typical is evident from Isa. 61.1 and it denoted the collation of the Gifts of the Holy Ghost whereby the Person anointed was enabled for the discharge of the Office he was called unto And in this sense there is commonly assigned a threefold Unction of Christ. 1. At his Conception when his Humane Nature was sanctified by the Holy Spirit Luke 1.35 and radically endowed with Wisdom and Grace which he grew up in Luke 2.40 52. 2. At his Baptism and entrance into his publick Ministry when he was in an especial manner furnished with those Gifts of the Spirit which were needful for the discharge of his Prophetical Office Matth. 3.17 John 1. 3. At his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Now though I acknowledge the Lord Christ to have been thus anointed and that the communication of the Gifts and Graces of the Spirit unto him in fulness is called his Vnction yet I cannot grant that any of them are here directly intended But that which the Apostle seems here to express with the Psalmist is the Glorious Exaltation of Jesus Christ when he was solemnly enstated in his Kingdom This is that which is called the making of him both Lord and Christ Acts 2.36 When God raised him from the dead and gave him glory 1 Pet. 1.21 He is called Christ from the Unction of the Spirit and yet here in his Exaltation he is said in especial manner to be made Christ that is taken gloriously into the Possession of all the Offices and their full Administration whereunto he was anointed and fitted by the communication of the Gifts and Graces of the Spirit unto him It is I say the joyful glorious Unction of his Exaltation when he was signally made Lord and Christ and declared to be the anointed one of God that is here intended Seâ Phil. 2.9 11. which also appears 1. From the Adjunct of this Unction he is anointed with the Oyle of gladness which denotes Triumph and Exaltation freedom from trouble and distress Whereas after those Antecâdent communications of the Spirit unto the Lord Christ he was a man of sorrows acquainted with grief and exposed to innumerable evils and troubles 2. The Relation of this Priviledge granted unto the Lord Christ unto what went before He loved righteousness and hated iniquity expressed by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the third thing considerable in this last clause of the Testimony doth plainly declare it The Lord Christs Love to Righteousness and Hatred to Iniquity proceeded from his Vnction with the Graces and Gifts of the Spirit and yet they are plainly intimated here to go before this anointing with the Oyle of gladness which is therefore mentioned as the Consequent of his discharge of his Office in this world in like manner as his Exaltation every where is Phil. 2.9 11. Rom. 14.9 And if this anointing denote the first Vnction of Christ then must he be supposed to have the Love to Righteousness mentioned from elsewhere as antecedent thereunto which is not so Wherefore these words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã do declare at least a Relation of
Congruency and Conveniency unto an antecedent discharge of Office in the Lord Christ and are of the same importance with ãâã ãâã ãâã ãâã ãâã Psal. 2.9 and so can respect nothing but his glorious Exaltation which is thus expressed The last thing considerable in the words is the Prerogative of the Lord Christ in this Priviledge He is anointed above his fellows Now these Fellows Companions or Associates of the Lord Christ may be considered either generally for all those that partake with him in this Unction which are all Believers who are Co-heirs with him and thereby heirs of God Rom. 8.17 or more especially for those who were employed by God in the Service Building and Rule of his Church in their subordination unto him such as were the Prophets of old and afterwards the Apostles Ephes. 2.20 In respect unto both sorts the Lord Christ is anointed with the Oyle of gladness above them but the latter sort are especially intended concerning whom the Apostle gives an especial instance in Moses Ch. 3. affirming the Lord Christ in his work about the Church to be made partaker of more Glory than he In a word he is incomprehensibly exalted above Angels and Men. And this is the first Testimony whereby the Apostle confirms his Assertion of the preheminence of the Lord Christ above Angels in that comparison which he makes between them which also will afford the ensuing Observations I. The conferring and comparing of Scriptures is an excellent means of coming to an Acquaintance with the Mind and Will of God in them Thus dealeth the Apostle in this place he compareth what is spoken of Angels in one place and what of the Son in another and from thence manifesteth what is the mind of God concerning them This duty lyes in the command we have to search the Scriptures John 5.39 ãâã ãâã ãâã ãâã ãâã make a diligent Investigation of the Mind of God in them comparing spiritual things with spiritual What God hath declared of the mind of the Spirit in one place with what in like manner he hath manifested in another God to try our Obedience and to exercise our Diligence unto a study in his Word day and night Psal. 1.2 and our continual Meditation thereon 1 Tim. 4.15 ãâã ãâã ãâã ãâã ãâã Meditate on these things be wholly in them hath planted his Truths with great Variety up and down his Word yea here one part and there another of the same Truth which cannot be throughly learned unless we gather them together into one view For instance In one place God commands us to circumcise our Hearts and to make unto our selves new hearts that we may fear him which at first consideration seems so to represent it not only as our Duty but also within our Power as though we had no need of any help from Grace for its Accomplishment In another he promiseth absolutely to circumcise our hearts and to give us new hearts to fear him as though it were so his work as not to be our concernment to attempt it But now these several places being spiritually compared together make it evident that as it is our Duty to have new and circumcised hearts so it is the Effectual Grace of God that must work and create them in us And the like may be observed in all the important Truths that are of Divine Revelation And this 1. Discovers the Root of almost all the Errors and Heresies that are in the World Men whose hearts are not subdued by Faith and Humility unto the Obedience of the Truth lighting on some Expressions in the Scripture that singly considered seem to give countenance to some such Opinion as they are willing to embrace without farther search they fix it on their minds and imagination untill it is too late to oppose any thing unto it For when they are once fixed in their perswasions those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto and from thence have learned the mind of the Holy Ghost in them all are considered by them to no other End but only how they may pervert them and free themselves from the Authority of them This I say seems to be the way of the most of them who pertinaciously cleave unto false and foolish Opinions They rashly take up a seeming sense of some particular places and then obstinately make that sense the Rule of interpreting all other Scriptures what ever Thus in our own dayes we have many who from the outward sound of those words Joh. 1.9 He is the true light which lighteneth every man that comes into the world having taken up a rash foolish and false imagination that Christ is that Light which is remaining in all men and therein their Guide and Rule do from thence either wrest the whole Scripture to make it suit and answer that supposal or else utterly slight and despise it when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the Person and Mediation of the Lord Christ with the Nature and Works of natural and saving spiritual light and submitted to the Authority and Wisdom of God in them they might have been preserved from their delusion It shews also 2. The Danger that there is unto men unskilled and unexercised in the Word of Truth when without the Advice Assistance or Directions of others who are able to guide them and instruct their Enquiry after the mind of God They hastily embrace Opinions which it may be some one Text or other of Scripture doth seemingly give countenance unto By this means do men run themselves into the fore-mentioned Danger every day especially where any seducing Spirit applyes himself unto them with swelling words of vanity boasting of some misunderstood word or other Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture into an Opinion about a general Redemption of all mankind and every Individual thereof when if they had been wise and able to have searched those other Scriptures innumerable setting forth the Eternal Love of God to his Elect his purpose to save them by Jesus Christ the nature and end of his Oblation and ransom and compared them with others they would have understood the vanity of their hasty Conceptions 3. From these things it appears what Diligence Patience Waiting Wisdom is required of all men in searching of the Scriptures who intend to come unto the acknowledgement of the Truth thereby And unto this end and because of the greatness of our concernment therein doth the Scripture it self abound with Precepts Rules Directions to enable us unto a right and profitable discharging of our Duty They are too many here to be inserted I shall only add that the Diligence of Heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter For whereas they had no
Writer of the Epistle This Scripture saith he as appears from v. 4. is to prove that after Christ sate down at the right hand of God he was made more excellent than the Angels whereto the affirming that he made heaven and earth doth no way conduce Answ. 1. Suppose that to be the scope of the Apostle which is intimated how doth this Author know that it suits not his purpose to shew that the Lord Christ is God by whom Heaven and Earth were made seeing it is manifest that himself thought otherwise or he had not produced this testimony thereof 2. The Testimony is not unsuited unto the scope pretended For whereas in the Administration of his Office the Son was apparently for a while made lower than the Angels he may in these words discover the equity of his after Exaltation above them in that in his Divine Nature and Works he was so much more excellent than they 3. The true and proper design of the Apostle we have before evinced which is to prove the Excellency of the Person by whom the Gospel was revealed and his Preheminence above Men and Angels which nothing doth more unquestionably demonstrate than this that by him the world was created whence the Assignation of a Divine Nature unto him doth undeniably ensue 2. To promote this Observation he addes a large discourse about the use and application of testimonies out of the Old Testament in the New and says That they are made use of by the writers of it either because of some agreement and likeness between the things intended in the one and the other or because of some subordination In the former way that which is spoken of the Type is applied unto the Anti-type and sometimes for likeness sake that which was spoken of one thing is applied unto another as Matth. 15.7 8. our Saviour applies those words of Isaiah to the present Jews which were spoken of their fore-fathers Answ. That which is spoken in the first place of an instituted Type is also spoken of the Anti-type or things pre-figured by it so far as it is represented by the Type so that one thing teaches another and thereon the words have a double application first to the Type ultimately to the Anti-type But herein such testimonies as this have no concernment 2. The Scripture sometimes makes use of Allegories illustrating one thing by another as Gal. 4.21 22 23 24. Neither hath this any place here 3. That what is spoken of one should because of some similitude be affirmed to be spoken of another and nothing agree properly unto him is untrue and not to be exemplified with any seeming instance 4. The words of Isaiah chap. 29.13 which our Saviour makes use of Matth. 15.7 8 9. were a Prophesie of the Jews who then lived as both our Saviour expresly affirms and the Context in the Prophet doth plainly declare Some things he addes Are applied unto others than they are spoken of because of their subordination to him or them of whom they are spoken Thus things that are spoken of God are applied unto Christ because of his subordination to him and of this saith he we have an instance in Acts 13.47 where the words spoken of the Lord Christ Isa. 49.6 I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the ends of the earth are applied unto the Apostles because of their subordination unto Christ. And in this case the words have but one sense and belong primarily unto him of whom they are first spoken and are secondarily applied unto the other Answ. According to this Rule there is nothing that ever was spoken of God but it may be spoken of and applied unto any of his Creatures All things being in subordination unto him At least it may be so in that wherein they act under him and are in a peculiar subordination to him And yet neither can such a subordination according to this mans Opinion be applied unto Christ who in the Creation of Heaven and Earth was in no other subordination to God than any other things not yet made or existing so that this Rule that what is spoken of God is applied unto them who are in subordination unto him as it is false in it self so it is no way suited to the present business Christ being in this man's judgment in no subordination to God when the world was made being absolutely in all respects in the condition of things that were not Nor doth the instance given at all prove or illustrate what is pretended The Apostle in the citing of those words to the Jews doth not in the least apply them to himself but only declares the ground of his going to preach the Gospel unto the Gentiles which was that God had promised to make Him whom he preached to be a Light and to bring salvation unto them also Wherefore he addes 3. what is direct to his pretension That all the words or things signified by them in any testimony which are firstly spoken of one and then are for some of the causes mentioned that is conveniency similitude or subordination applied unto another are not to be looked on as proper to him to whom they are so applied but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used as in the testimony produced v. 7. I will be unto him a Father and he shall be to me a Son the words immediately following are If he shall offend against me I will chastise him with the rod of men which words being spoken of Solomon can no way be applied unto Christ. Answ. What is spoken of any Type and of Christ jointly is not so spoken for any natural conveniency similitude or subordination but because of Gods institution appointing the Type so to represent and shadow out the Lord Christ that what he would teach concerning him should be spoken of the Type whereby he was represented Now no person that was appointed to be a Type of that being in all things a Type it is not necessary that what ever was spoken of him was also spoken of Christ but only what was spoken of him under that formal consideration of an instituted Type This we shewed the case to have been with Solomon of whom the words mentioned were spoken as he bare the Person of Christ Other things being added in the same place that belonged unto him in his own personally moral capacity And therefore those things as that if he offend against me are not at all mentioned by the Apostle as not being spoken of him as a Type And this plainly over-throws the pretension of our Commentator For if the Apostle would not produce the very next words to the testimony by by him brought because they did not belong unto him of whom he spake it proves undeniably that all those which he doth so urge and produce were properly spoken of him And I cannot reach the strength
Advantage of them for whom he hath undertaken and whom he designed to bring again into favour and communion with God Hence Believers do no more consider the Properties of God in the Person of the Son absolutely but as engaged in a way of Covenant for their Good and as proposed unto them for an everlasting satisfactory Reward This is the ground of his calling upon them so often to behold see and consider him and thereby to be refreshed They consider his Power as he is mighty to save His Eternity as he is an everlasting Reward his Righteousness as faithful to justifie them All his Properties as engaged in Covenant for their Good and Advantage What ever he is in himself that he will be to them in a way of Mercy Thus do the holy Properties of the Divine Nature become a means of supportment unto us as considered in the Person of the Son of God And this is 1. A great encouragement unto Believing The Lord Christ as the Wisdom of God inviting sinners to come in unto him and to be made partakers of him layes down all his Divine Excellencies as a motive thereunto Prov. 8.14 15 c. For on the account of them he assures us that we may find Rest Satisfaction and an abundant Reward in him And the like invitation doth he give to poor sinners Isa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else They may justly expect Salvation in him who is God and in whom all Divine Attributes are proposed to their Benefit as they find who come unto him v. 24.25 The consideration hereof prevents all the Fears and answers all the Doubts of them that look up unto him 2. An instruction how to consider the Properties of God by faith for our Advantage that is as engaged in the Person of the Son of God for our Good Absolutely considered they may fill us with dread and terror as they did them of old who concluded when they thought they had seen God or heard his voyce that they should dye Considered as his Properties who is our Redeemer they are alwayes relieying and comforting Isa. 54.4 5. II. The whole Old Creation even the most glorious parts of it hastening unto its period at least of our present interest in it and use of it calls upon us not to fix our hearts on the small perishing shares which we have therein especially since we have him who is Omnipotent and Eternal for our Inheritance The Figure or fashion of this world the Apostle tells us is passing away that lovely Appearance which it hath at present unto us it is hastening unto its period it is a fading dying thing that can yield us no true satisfaction III. The Lord Christ the Mediator the Head and Spouse of the Church is infinitely exalted above all creatures whatever in that he is God over all Omnipotent and Eternal IV. The whole World the Heavens and Earth being made by the Lord Christ and being to be dissolved by him is wholly at his disposal to be ordered for the good of them that do believe And therefore V. There is no just cause of fear unto Believers from any thing in Heaven or Earth seeing they are all of the making and at the disposal of Jesus Christ. VI. Whatever our changes may be inward or outward yet Christ changing not our eternal condition is secured and relief provided against all present troubles and miseries The Immutability and Eternity of Christ is the spring of our consolation and security in every condition The summ of all is that VII Such is the frailty of the nature of man and such the perishing condition of all created things that none can ever obtain the least stable consolation but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in and this therefore we may a little farther improve This is that which we are instructed in by the Ministry of John Baptist Isa. 40.6 7 8. The voyce cryed all flesh is grass and all the goodliness thereof is as the flower of the field the grass withereth and the flower fadeth because the Spirit of God bloweth upon it surely the People is grass The grass withereth the flower fadeth but the word of our God shall stand for ever All is grass fading grass though it bloom and appear goodly for a little season yet there is no continuance no consistency in it Every Wind that passeth over it causeth it to wither This is the best of flesh of all that in and by our selves we are we do we enjoy or hope for The Crown of the Pride of man and his glorious Beauty is but a fading flower Isa. 28.1 What Joy what Peace what Rest can be taken in things that are dying away in our hands that perish before every breath of Wind that passeth over them Where then shall this poor Creature so frail in its self in its Actings in its Enjoyments seek for Rest Consolation and satisfaction in this alone that the Word of the Lord abides for ever in the eternally abiding Word of God that is the Lord Jesus Christ as preached in the Gospel so Peter applyes these words 1 Ep. 1.25 By an Interest in him alone his Eternity and Unchangeableness may relief be obtained against the consideration of this perishing dying state and condition of all things Thus the Psalmist tells us that verily every man living in his best estate is altogether vanity Psal. 39.5 and thence takes the Conclusion now insisted on v. 7. And now Lord seeing it is thus Seeing this is the condition of mankind what is thence to be looked after What is to be expected nothing at all not the least of use or comfort What wait I for My hope is in thee from thee alone as a God Eternal pardoning and saving do I look for Relief Man indeed in this Condition seeks oftentimes for satisfaction from himself from what he is and doth and enjoyes and what he shall leave after him comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity and their Enjoyment of his Goods and Inheritance So the Psalmist tells us Psal. 49.11 Their inward thought is that their Houses shall continue for ever and their dwelling places unto all generations and they call their Lands after their own names They see indeed that all men dye Wise men and Fools v. 10. and cannot but from thence observe their own frailty Wherefore they are resolved to make provision against it they will perpetuate their Posterity and their Inheritance This they make use of to relieve them in their inmost Imaginations But what censure doth the Holy Ghost pass upon this Contrivance v. 12. Nevertheless saith he notwithstanding all these imaginations Man being in honour abideth not he is like the
other duty or service what ever may he not justly expect that such a one will be diligent in the observation of all his commands especially considering also the Honour and Advantage that he hath by being taken near unto his person employed in his affairs And shall not God much more expect the like from us considering how exceedingly the priviledge we have by this relation unto him surpasseth all that men can attain by the favour of earthly Princes And if we will choose other Lords of our own to serve if we are so regardless of our selves as that we will serve our lusts and the world when God hath had such respect unto us as that he would not suffer us to be subject unto the Angels of heaven how inexcusable shall we be in our sin and folly You shall be for me saith God and not for any other what ever And are we not miserable if we like not this agreement 2. For the manner of our obedience how ought we to endeavour that it be performed with all holiness and reverence Moses makes this his great argument with the people for Holiness in all their Worship and services because no people had God so nigh unto them as they had And yet that nearness which he insisted on was but that of his Institutions and some visible Pledges and Representations therein of his Presence among them now much more cogent must the considerations of this real and spiritual nearness which God hath taken us unto himself in by Jesus needs be to the same purpose All that we do we do it immediately unto this holy God not only under his Eye and in his Presence but in an especial and immediate relation unto him by Jesus Christ. Verse VI. THe Apostle hath shewed that the World to come which the Judaical Church looked for was not made subject unto Angels no mention of any such thing being made in the Scripture That which he assumes to make good his Assertion of the Preheminence of the Lord Jesus above the Angels is that unto him it was put in subjection And this he doth not expresly affirm in words of his own but insinuateth in a Testimony out of the Scripture which he citeth and urgeth unto that purpose And this Way he proceedeth for these two ends 1. To evidence that what he taught was suitable unto the Faith of the Church of old and contained in the Oracles committed unto it which was his especial way of dealing with these Hebrews 2. That he might from the Words of that Testimony take occasion to obviate a great Objection against the Dignity of Christ and Mysteries of the Gospel taken from his Humiliation and Death and thereby make way to a farther Explication of many other Parts or Acts of âis Mediation many Difficulties there are in the Words and Expressions of these Verses more in the Apostles Application of the Testimony by him produced unto the Person and End by him intended all which God assisting we shall endeavour to remove And to that End shall consider 1. The way and manner of his introducing this Testimony which is peculiar 2. The Testimony it self produced with an Explication of the meaning and importance of the Words in the Place from whence it is taken 3. The Application of it unto the Apostles purpose both as to the Person intended and as to the especial End aimed at And 4. Farther unfold what the Apostle adds about the death and sufferings of Christ as included in this Testimony though not intended as to the first use and design of it And 5. Vindicate the Apostles Application of this Testimony with our Explication of it accordingly from the Objections that some have made against it All which we shall pass through as they present themselves unto us in the Text it self First The manner of his citing this Testimony is somewhat peculiar One testified in a certain place Neither person nor place being specified As though he had intended ãâã ãâã ãâã ãâã ãâã a certain Person whom he would not name But the Reason of it is plain both Person and Place were sufficiently known to them to whom he wrote And the Syriack Translation changeth the Expression in the Text into but as the Scripture witnesseth and saith without Cause The Hebrews were not ignorant whose words they were which he made use of nor where they were recorded The one there mentioned is David and the certain place is the eighth Psalm whereof much need not to be added A Psalm it is ãâã ãâã ãâã ãâã ãâã of the High Praises of God and such Psalms do mostly if not all of them respect the Messiah and his Kingdom as the Jews themselves acknowledge For the time of the Composure of this Psalm they have a conjecture which is not altogether improbable namely that it was in the Night whilest he kept his Fathers sheep Hence in his Contemplation of the Works of God he insists on the Moon and Stars then gloriously presenting themselves unto him not mentioning the Sun which appeared not So also in the Distribution that he makes of the things here below that amongst others are made subject unto man he fixeth in the first place on ãâã ãâã ãâã ãâã ãâã flocks of Sheep which were then peculiarly under his care So should all the works of God and those especially about which we are conversant in our particular Callings excite us to the Admiration of his Glory and Praise of his name And none are usually more void of holy thoughts of God than those who set themselves in no way acceptable unto him This is the place from whence this Testimony is taken whose especial Author the Apostle omitteth both because it was sufficiently known and makes no difference at all who ever was the Penman of this or that Portion of Scripture seeing it was all equally given by Inspiration from God whereon alone the authority of it doth depend 2. The Testimony it self is contained in the words following v. 6 7. What is man c. Before we enter into a particular Explication of the words and of the Apostles Application of them we may observe that there are two things in general that lye plain and clear before us As First That All things whatsoever are said to be put in subjection unto man that is unto Humane Nature in one or more Persons in opposition unto Angels or nature Angelical To express the former is the plain Design and Purpose of the Psalmist as we shall see And whereas there is no such Testimony any where concerning Angels it is evident that the meaning of the word is unto man and not unto Angels which the Apostle intimates in that adversative ãâã ãâã ãâã ãâã ãâã but but of man it is said not of Angels Secondly That this Priviledge was never absolutely nor universally made good in or unto the nature of man but in or with respect unto the Person of Jesus Christ the Messiah This the Apostle call us to the
This term therefore of visiting doth not precisely design Gods acting in the Exaltation of him visited but such an ordering of things towards him as is attended with great Care Grace and Love So was the nature of man in the Heart of God to do good unto it in and by the Person of Jesus Christ and so he acted towards it or visited it This is that which was the ground of the Psalmists admiration and which will be so in all believers unto Eternity It was not the outward state and condition of mankind in the world which since the entrance of sin is sad and deplorable that excites this admiration in the Psalmist But his mind is intent upon the Mysterie of the Grace Wisdom and Love of God in the Person of the Messiah Verse VII SEcondly The especial instances wherein this Visitation of God expressed it self are contained in ver 7. and therein referred unto two Heads 1. Mans Depression and Humiliation 2. His Exaltation and Glory The first is expressed in these words Thou hast made him lower for a little while than the Angels This was a part of Gods Visitation and though not that which was immediately intended by the Apostle yet that whereof he intends to make great use in his Progress That these words intend not the Exaltation of the nature of meer man as if they should intimate that such is his Dignity that he is made but a little less than Angels and how destructive that sense is unto the Apostles Intention and Application of the words we shall afterwards declare Three things are here expressed 1. The Act of God in making of him low or lessening of him 2. The measure of that Depression than the Angels 3. His duration in that State and Condition a little while First ãâã ãâã ãâã ãâã ãâã the Word used by the Psalmist is rendered by the Apostle ãâã ãâã ãâã ãâã ãâã and that properly They both signifie a Diminution of State and Condition a depression of any one from what he before enjoyed And this in the first place belongs unto Gods Visitation And the acting of the Will of Christ in this matter suitably unto the Will of the Father is expressed by words of the same importance ãâã ãâã ãâã ãâã ãâã he emptied himself and ãâã ãâã ãâã ãâã ãâã he humbled himself Phil. 2.7 8. denoting a voluntary depression from the glory of a former State and Condition In this Humiliation of Christ in our nature how much of that Care and ãâã ãâã ãâã ãâã ãâã Inspection and Visitation of God was contained is known Secondly The measure of this Humiliation and Depression is expressed in reference unto Angels with whom he is now compared by the Apostle he was made less than the Angels This the Hebrews had seen and knew and might from his Humiliation raise an Objection against what the Apostle asserted about his Preference above them Wherefore he acknowledgeth that he was made less than they shews that it was foretold that so he should be and in his following Discourse gives the Reasons why it was so to be And he speaks not of the Humiliation of Christ absolutely which was far greater than here it is expressed by him as he afterwards declares but only with respect unto Angels with whom he compares him and it is therefore sufficient to his purpose at present to shew that he was made lower than they ãâã ãâã ãâã ãâã ãâã Hierom renders the word in the Psalm à Deo then God and Faher Stapulensis had a long contest with Erasmus to prove that they should be so rendered in this place which is plainly to contradict the Apostle and to accuse him of corrupting the word of God Besides the sense contended for by him and others is absurd and foolish namely that the Humane Nature of Christ was made little lâss than God and humbled that it might be so when it was infinitely less than the Divine Nature as being created The LXX and all old Greek Translations read Angels That Elohim is often used to denote them we have proved before The Targum hath ãâã ãâã ãâã ãâã ãâã Angels And the scope of the place necessarily requires that sense of the word God then in his Visitation of the nature of man in the Person of his Son put it and therein him that was invested in it into a condition of wants and streights and humbled him beneath the condition of Angels for the blessed Ends afterwards declared For although from his Incarnation and Birth the Angels adored his Person as their Lord yet in the outward condition of his Humane Nature he was made exceedingly beneath that state of Glory and Excellency which the Angels are in a constant Enjoyment of Thirdly There is a space of time a Duration intended for this condition He made him lower ãâã ãâã ãâã ãâã ãâã for a little while or a short season That ãâã ãâã ãâã ãâã ãâã is often used in that sense and that that is the proper notation of ãâã ãâã ãâã ãâã ãâã we have shewed before But that which renders that sense of the words here unquestionable is the Apostles precise restraining them thereunto in v. 9. as we shall see It was but for a little while that the Person of Christ in the Nature of man was brought into a condition more indigent than the state of Angels is exposed unto Neither was he for that season made a little but very much lower than the Angels And had this been the whole of his state it could not have been an Effect of that inexpressible Love and Care which the Psalmist so admires But being it is but for a little continuance and that for the blessed Ends which the Apostle declares nothing can more commend them unto us Secondly There is another Effect of Gods Visitation of man in his Exaltation expressed 1. In the Dignity whereunto he advanced him and 2. In the Rule and Domion that he gave unto him For the first He crowned him with Glory and Honour ãâã ãâã ãâã ãâã ãâã is insigne regium the badge and token of Supream and Kingly Power Hence when David complains of the straightning and Diminution of his Power or Rule he says his Crown was profaned unto the ground Psal. 89.39 That is made contemptible and trampled on To be crowned then is to be invested with Soveraign Power or with Right and Title thereunto as it was with Solomon who was crowned during the life of his Father Nor is it an ordinary Crown that is intended but one accompanied with Glory and Honour To be crowned with Glory and Honour is to have a glorious and honourable Crown or Rule and Soveraignty ãâã ãâã ãâã ãâã ãâã The first denotes the Weight of this Crown ãâã ãâã ãâã ãâã ãâã a weight of glory from ãâã ãâã ãâã ãâã ãâã to be heavy ãâã ãâã ãâã ãâã ãâã a weight of glory as the Apostle speaks in Allusion to the Primitive signification of this word 2 Cor. 4.17 The other its
Beauty and Glory both Authority and Majesty How Christ was thus crowned we have at large shewed on the first Chapter Secondly This Soveraignty is attended with actual Rule Wherein 1. The Dominion it self is expressed and 2. The Extent of it First Thou madest him have Dominion over the works of thy hands ãâã ãâã ãâã ãâã ãâã madest him to rule ãâã ãâã ãâã ãâã ãâã appointedst him in Authority over He had actual Rule and Dominion given him upon his Coronation And Secondly The Extent of this Dominion is the Works of Gods hands And least any from this indefinite Expression should think this Rule limited either to the things mentioned before by the Psalmist v. 4. called the work of Gods fingers that is the Heavens the Moon and the Stars or in the following Distribution of things here below into Sheep Oxen Fowls and Fish v. 7 8. that is all the creatures here below he adds an Amplification of it in an universal Proposition ãâã ãâã ãâã ãâã ãâã he hath put all things without Exception in subjection unto him and to manifest his absolute and unlimited Power with the unconditional subjection of all things unto him he adds that they are placed ãâã ãâã ãâã ãâã ãâã under his very feet An Expression setting forth a Dominion every way unlimited and absolute Verse VIII THe Apostle having recited the Testimony which he intends to make use of proceeds in the eighth Verse unto some such Explications of it as may make it appear to be proper and suited unto the End for which it is produced by him And they are two the first whereof respects the sense of the words which express the Extent of this Dominion the latter an instance of some Person or Persons unto whom this Testimony as thus explained cannot be applied For the Explication of the Objective Extent of the Rule and Dominion mentioned he adds For in that he hath made all subject unto him he hath left nothing that is not put under him For whereas it might be objected that there is no mention in the Psalm of the World to come whereof he treats he lets them know that that cannot be excepted seeing the Assertion is universal and unlimited that all things whatsoever are put under him It is true our Apostle making use of this very Testimony in another place 1 Cor. 15.27 adds there that there is a manifest Exception in reference unto him who so put all things under him and it is evident that it is so indeed for the Psalmist treats not of God himself but of the works of God and among them saith the Apostle here there lyes no Exception they are all brought into Order under this Rule And so by this Testimony thus explained as necessity requires it should be he hath fully confirmed that the World to come being one of the especial works of God and not put in subjection unto Angels is made subject unto man which was that he undertook to demonstrate Secondly To direct this Testimony unto its proper End and to make way for its Application unto him who is especially intended therein he declares negatively unto whom it is not applicable but now we see not yet all things put under him Man it was concerning whom the words are spoken What is man This must denote the nature of man and that either as it is in all mankind in general and every individual or in some especial and peculiar instance in one partaker of that nature For the First He denyes that this can belong unto man in general all or any of them on that general account of being men And in this Negation there are two Circumstances considerable First The manner of his asserting it by an appeal to common Experience we see this is a matter whereof every one may judge We all of us know by experience that it is otherwise we need neither Testimony nor Argument to instruct us herein Our own condition and that which we behold other men in is sufficient to inform us And this is a way whereby an appeal is made as it were to common sense and Experience as we do in things that are most plain and unquestionable Secondly There is a limitation of this Experience in the word yet wee see not as yet And this doth not intimate a contrary state of things for the future but denyes as to all the time that is past A long space of time there hath been since the giving out of this Testimony much longer since the Creation of man and all other things and yet all this while we see that all things are far enough from being put under the feet of man or if there be in the word a reserve for some season wherein this word shall in some sense be fulfilled in meer man also it is for that time wherein they shall be perfectly glorified with him who is principally intended and so to be admitted as it were to be sharers with him in his Dominion Revel 3.21 These things make plain what is here denyed and in what sense All mankind in conjunction are very remote from being invested with the Dominion here described from having the whole Creation of God cast in subjection under their feet It is true there was given unto man at first in his Original condition a Rule over those creatures here below that were made for the use and sustentation of his natural life and no other And this also is in some measure continued unto his Posterity though against the present bent and inclination of the creatures who groan because of the bondage that they are put unto in serving of their use and necessity But all this at first was but an obscure Type and shadow of the Dominion here intended which is absolute universal and such as the creatures have no reason to complain of their proper condition being allotted unto them therein Hence we our selves by our own Observation may easily discern that this word respects not principally either the first man or his posterity for we see not as yet after this long space of time since the creation that all things are put into subjection unto him Having thus unfolded the Testimony insisted on before we proceed unto the Apostolical Application of it unto the Person to whom it doth belong we may stay here a little and gather something from it for our instruction And it is in general that The consideration of the Infinitely Glorious Excellencies of the nature of God maninifesting themselves in his Works doth greatly set out his Condescension and Grace in his regard and respect unto mankind This the occasion of the Words and the Words themselves do teach us 1. This the method of the Psalmist I say leads us unto He begins and ends his consideration of the works of God with an Admiration of his Glorious Excellency by whom they were made v. 1.9 O Lord our Lord how excellent is thy name how glorious art thou and thou manifestest thy self so to be and
more indigent condition than the Angels are or ever were obnoxious unto 2. The general end of that Exinanition and Depression of Jesus it was that he might suffer death 3. His Exaltation unto Power and Authority over all things in particular the world to come crowned with glory and honour 4. A numerous Amplification subjoyned of the end of his depression and the death that it tended unto 1. From the Cause of it the Grace of God 2. The Nature of it he was to taste of death 3. The End of it it was for others And 4. its extent for all That he by the grace of God might taste death for all 1. ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã an Adversative intimating the introduction of one singular person in opposition to him or them spoken of in the end of the fore-going verse We see not all things put under his feet which some against the whole context apply unto Christ but we see Jesus Had the same person been spoken of in both verses the expression would have been ãâã ãâã ãâã ãâã ãâã but we see him but a new Antecedent being here introduced but we see Jesus another person is substituted as the subject spoken of as the Syriack version declares we see him that it is Jesus How and in what sense he was made lower than the Angels hath been declared in opening the words as they lie in the ãâã ãâã ãâã ãâã ãâã comprized in that testimony of the Psalmist Only it may be enquired whether this Exinanition of Christ or Minoration in respect of Angels did consist meerly in his Incarnation and participation of Humane Nature which in general is esteemed beneath Angelical or in the misery and anxiety which in that nature he conflicted withall And the Apostle seems not absolutely to intend the former 1. Because he speaks of Jesus as the subject of this Minoration now that name denotes the Son of God as Incarnate who is supposed so to be when he is said to be made less than the Angels 2. Because the Humane Nature in the very instant of its union unto the Person of that Son of God was absolutely advanced above the Angelical and might have immediately been possessed of Glory if other works in it had not been to be performed And yet neither doth it intend the low condition wherein he was placed exclusively to his Incarnation though that be afterwards verse 14. particularly spoken unto but his being Incarnate and brought forth and in that condition wherein he was exposed to suffering and so consequently to death it self And thus was he made less than Angels in part in that nature which he assumed he was obnoxious unto all the infirmities which attend it as Hunger Thirst Weariness Pain Sorrow Grief and exposed unto all the miseries from without that any person partaker of that nature is obnoxious unto and in summe death it self from all which miseries Angels are exempted This we see know and grant to have been the state and condition of Jesus But saith he this was but for a little while during his conversation with us on the earth ending at his death The Apostle knew that he had now fixed upon that which of all things the Jews most stumbled at the low and mean despised condition of Jesus they having inveterate prejudicate opinions of another manner of state and condition for the Messiah wherefore he immediately subjoyns the end why he was humbled into this condition which he first explains and then vindicates the necessity of it The end then is ãâã ãâã ãâã ãâã ãâã the suffering of death he was so humbled that he might suffer death This yet more displeased the Jews the necessity whereof he therefore immediately proves Adding by the way 3. To complete the application of the testimony produced his Exaltation upon his suffering he was crowned with glory and honour referring us to the testimony it self to declare what was contained in that Exaltation namely an absolute Dominion over all things God only excepted and so consequently over the world to come that was not put in subjection to Angels And in these words the Apostle closeth his argument for the excellency of Christ above the Angels from the subjection of all things unto him and proceeds to the amplification of that kind of the Humiliation of Christ which he had before intimated and that in four things 1. In the impulsive and efficient cause which in the acts of God's will are coincident ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã denoting the final cause of what was before asserted relating to the whole clause following That which is here called ãâã ãâã ãâã ãâã ãâã the grace of God is else-where explained by ãâã ãâã ãâã ãâã ãâã Tit. 2.11 the saving grace of God And sometimes it is termed his ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã chap. 3.4 his Goodness Kindness Benignity and love of mankind absolutely his ãâã ãâã ãâã ãâã ãâã Joh. 3.16 Rom. 5.8 1 Joh. 3.8 9. Love intense love also his ãâã ãâã ãâã ãâã ãâã Ephes. 1.5 his good-pleasure from the riches of his grace verse 1. and his ãâã ãâã ãâã ãâã ãâã verse 9. Rom. 8.28 or purpose of his will being the same with his ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Rom. 8.29 30. his prae-designation and predestination of men unto Grace and Glory From all which it appears what this ãâã ãâã ãâã ãâã ãâã or grace of God is that was the moving and impulsive cause of the death of Christ even the gracious free sovereign Purpose of the Will of God suited unto and arising from his natural Grace Love Goodness and Benignity Pity Mercy Compassion exerting themselves therein It was not out of any anger or displeasure of God against Jesus in whom his soul was always well pleased not out of any disregard unto him whom he designed hereby to be crowned with glory and honour but out of his Love Kindness and Goodness towards others who could no otherwise be brought unto Glory as in the next verses the Apostle declares that he thus appointed him to die In the manner of his death ãâã ãâã ãâã ãâã ãâã that he should taste of death so die as to experience the sorrows bitterness and penalties of death To taste of death is first Really to die not in appearance or pretence in opinion or shew as some foolishly of old blasphemed about the death of Christ which could have had no other fruit but a shadow of Redemption a deliverance in opinion See the phrases used Mark 9.1 ãâã ãâã ãâã ãâã ãâã shall not taste of death that is not die And that which is called to see death Joh. 8.51 is called to taste of death v. 52. where the Phrase is applied to the second death or death eternal And it being death which was threatned unto those for whom he dyed and which they should have undergone he really tasted of that death
integrity who how he can be called the Son of man I know not besides how was his Honour not to be thought of or mentioned without the remembrance of his sin and shameful fall such a cause of rejoycing and Exaltation unto the Psalmist Some man in his corrupted condition which how far he is from the things here mentioned need not be declared Can we suppose the Apostle would prove the subjection of the world to come unto Christ by a Testimony principally respecting them who have no interest in it Some believers as restored in Christ which is true consequentially and in respect of Participation Rev. 2.26 27. but not antecedently unto the investiture of the Honour that they are made partakers of in the Person of Christ. Besides which is the great absurdity of this Interpretation they all affirm that the same words are used to express and confirm things directly contrary and adverse unto one another For those words in the Psalmist Thou hast made him little less than the Angels they would have to signifie the Exaltation of man in his Creation being made nigh unto and little less than Angels and in the Application of them by the Apostle unto Christ they acknowledge that they denote depression minoration humiliation or exinanition How the same words in the same place can express contrary things prove the exaltation of one and the depression of another is very hard if not impossible to be understood Besides they are compelled to interpret the same phrase in divers senses as well as the same sentence in contrary for those words in the Psalmist ãâã ãâã ãâã ãâã ãâã as applyed unto man they make to denote quantity or quality as unto Christ time or duration which that in the same place they cannot do both is needless to prove But as we said our Exposition is wholly free from these entanglements answering the words of the Psalmist suited to the words and Context of the Apostle throughout Schliclingius or Crellius in his Comment on these words would faign lay hold of an objection against the Deity of Christ p. 112. Hinc videmus saith he cum D. Author adeò sollicitè laboret Scripturae dictis pugnet eum qui Angelis suerit ratione naturae minor nempe Christum debuisse suprema gloria bânore coronari angelosque dignitate longè superare nec ipsi Authori nec cuipiam Christianorum ad quos scribit divinae praeter humanam in Christo naturae in mentem venisse nam si hanc in Christo agnovissent nullo negotio etiam Christum Angelis longé praestare naturamque humanam ei minime obstare vidissent quid quaeso tanto molimine tantoque argumentorum apparatu ad rem omnibus apertissimam persuadendam opus fuisset Quid argumentis aliunde conquisiâs laborat author cum uno ictu unica naturae istius divinae mentione rem totam conficere potuisset The whole ground of this fallacy lyes in a supposition that the Apostle treateth of the Person of Christ absolutely and in himself considered which is evidently false he speaks of him in respect of the Office he underwent as the Mediator of the New Covenant in which respect he was both made less than the Angels not only on the account of his nature but of the Condition wherein he discharged his Duty and also made or exalted above them by grant from his Father whereas in his Divine Nature he was absolutely and infinitely so from the instant of the creation And whereas those to whom he wrote did hear that he was in the discharge of his Office for a little while made much lower than the Angels it was not in vain for him to prove by Arguments and Testimonies that in the Execution of the same Office he was also exalted above them that part of his work being finished for which he was made lower than they for a season And most needful it was for him so to do in respect of the Hebrews who boasting in the Ministry of Angels in the giving of the Law were to be convinced of the Excellency of the Author of the Gospel as such in the discharge of his work above them And the express mention of his Divine Nature was in this place altogether needless and improper nor would it have proved the thing that he intended for how easie had it been for the Jews to have replyed that notwithstanding that they saw in how low an outward condition he ministred upon the earth and therefore that would not prove his Exaltation above Angels in the discharge of his Office seeing notwithstanding that he was evidently made lower than they in that Office It would also have been improper for him in this place to have made any mention thereof seeing the proof of the Excellency of his Person absolutely considered was nothing unto the business he had now in hand And it was likewise every way needless he having so abundantly proved and vindicated his Divine Nature in the Chapter foregoing Now to take an Argument against a thing from the Apostles silence of it in one place where the mention of it was improper useless and needless he having fully expressed the same matter elsewhere yea but newly before is an evidence of a bad or barren cause Of the like importance is that which he afterwards adds p. 15. Quemadmodum autem Jesus homo verus naturali conditione caeteris hominibus fimilis esse debuit neque enim eorum Servator est qui natura dii sunt homines sed hominum tantum For we shall demonstrate that it was needful he should have a Divine Nature who was to suffer and to save them who had only an humane And if this man had acknowledged that End and Effect of his suffering without which we know it would have been of no advantage unto them for whom he suffered he also would believe the same We say not any thing of the sense of the Jews on this place of the Psalmist They seem wholly to have lost the design of the Holy Ghost in it and therefore in their accustomed manner to embrace fables and trifles The Talmudists ascribe those words what is man unto some of the Angels expressing their envy and Indignation at his honour upon his first Creation The latter Doctors as Kimchi and Aben Ezra make Application of it unto man in general wherein they are followed by too many Christians unto whom the Apostle had been a better guide But we may here also see what is farther tendered unto us for our Instruction As I. The Respect Care Love and Grace of God unto mankind expressed in the Person and Mediation of Jesus Christ is a matter of singular and eternal Admiration We have before shewed from the words of the Psalmist that such in general is the Condescension of God to have any regard of man considering the infinite Excellency of the Property of his nature as manifested in his great and glorious Works That now proposed
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâfulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâsh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
whole course of our Obedience from first to last and we shall not need to faint nor shall we ever fail Secondly To look for Direction and Guidance from him This in an especial manner belongs unto him as the Captain of our salvation There are two things which we find by Experience that Professors are apt to be at a great loss in whilest they are in this World The Worship of God and their own Troubles For the first We see and find that woful Variance that is among all sorts of men and for the latter we are apt our selves to be much bewildred in them as unto our Duty and our Way Now all this Uncertainty ariseth from the want of a due attendance unto Jesus Christ as our Guide In reference unto both these he hath peculiarly promised his Presence with us With the Dispensers of the Word he hath promised to be unto the ends of the world or consummation of all things Matth. 28.29 And we find him walking in the midst of his Golden Candlesticks Rev. 1. In that allegorical description of the Gospel Church-State and Worship which we have in Ezekiel there is a peculiar place assigned unto the Prince Now one end of his Presence is to see that all things are done according unto his Mind and Will And unto whom should we go but unto himself alone His Word here will prove the best Directory and his Spirit the best Guide If we neglect these to attend unto the Wisdom of Men we shall wander in uncertainties all our dayes It is so also in respect of our Troubles we are ready in them to consult with flesh and blood to look after the Examples of others to take the advice that comes next to hand When the Lord Christ hath promised his Presence with us in them all and that as the Captain of our salvation And if we neglect Him his Example his Direction his Teaching it is no wonder if we pine away under our distresses II. We may observe That the Lord Jesus Christ being Priest Sacrifice and Altar himself the Offering whereby he was consecrated unto the perfection and complement of his Office was of necessity to be part of that work which as our Priest and Mediator he was to undergo and perform When other Typical Priests were to be consecrated there was an Offering of Beasts appointed for that purpose and an Altar to offer on and a Person to consecrate them But all this was to be done in and by Jesus Christ himself Even the Father is said to consecrate him but upon the account of his designing him and appointing him unto this Office but his immediate actual consecration was his own work which he performed when he offered himself through the Eternal Spirit By his death and suffering which he underwent in the discharge of his Office and as a Priest therein offered himself unto God he was dedicated and consecrated unto the Perfection of his Office This would require our further Explication in this place but that it will again occur unto us more directly III. The Lord Christ being consecrated and perfected through sufferings hath consecrated the way of suffering for all that follow him to pass through unto Glory All complaints of sufferings all Despondencies under them all Fears of them are rendered unjust and unequal by the sufferings of Christ. It is surely righteous that they should be contented with his Lot here who desire to be received into his Glory hereafter Now there are sundry things that follow upon this Consecration of the way of suffering by Jesus Christ. As First That they are made necessary and unavoidable Men may hope and desire other things and turn themselves several wayes in their contrivances to avoid them but one way or other sufferings will be the Portion of them that intend to follow this Captain of Salvation The Apostle tells Believers that they are predestinated to be conformed to the Image of the Son of God Rom. 8.29 And lets them know in the close of that Chapter that no small part of this Conformity consists in their Afflictions and Sufferings The Head having passed through them there is a measure of Afflictions belonging unto the Body which every member is to bear his share of Col. 2.24 And the Lord Jesus himself hath given this Law unto us That every one who will be his Disciple must take up his Cross and follow him Discipleship and the Cross are inseparably knit together by the unchangeable Law and Constitution of Christ himself And the Gospel is full of Warnings and Instructions unto this purpose that none may complain that they were surprized or that any thing did befall them in the course of their profession which they looked not for Men may deceive themselves with vain hopes and expectations but the Gospel deceiveth none it tells them plainly before-hand That through many tribulations they must enter into the Kingdom of God and that they who will live godly in Christ Jesus shall suffer persecution If they like not of these terms they may let the way of Christ alone if they will not do so why do they yet complain Christ will be taken with his Cross or not at all And the folly of our hearts can never be enough bewailed in thinking strange of trials and afflictions when the very first thing that the Lord Christ requireth of them that will be made partakers of him is that they deny themselves and take up their cross But we would be children and not be chastised we would be gold and not be tried we would overcome and yet not be put to fight and contend we would be Christians and not suffer But all these things are contrary to the Eternal Law of our Profession And so necessary is this way made that though God deal with his people in great variety exercising some with such trials and troubles that other sometimes in comparison of them seem utterly to go free yet every one one way or other shall have his share and measure And those exceptions that are made in the Providence of God as to some individual persons at some seasons derogate nothing from the general necessity of the way towards all that do believe Secondly It hath made all sufferings for the Gospel honourable The sufferings of Christ himself were indeed shameful and that not only in the esteem of men but also in the nature of them and by Gods constitution They were part of the curse As it is written Cursed is he that hangs upon a tree And as such our Lord Jesus Christ looked on them when he wrestled with and conquered the shame as well as the sharpness But he hath rendred all the sufferings of his that remain very honourable in themselves what ever they are in the reputation of a blind perishing world That which is truly shameful in suffering is an effect of the curse for sin This Christ by his suffering hath utterly separated from the sufferings of his Disciples Hence
which the Scripture giveth us of the Nature of God in reference unto sin and this it doth either metaphorically or properly in the first way it compares God unto fire unto a consuming fire and his actings toward sin as the acting of fire on that which is combustible whose nature it is to consume them Deut. 4.24 Thy God is a consuming fire which words the Apostle repeats Heb. 12.23 Devouring fire and everlasting burnings Isa. 33.14 Hence when he came to give the Law which expresseth his wrath and indignation against sin his presence was manifested by great and terrible fires and burnings until the people cried out Let me not see this great fire any more lest I die Deut. 18.16 They saw death and destruction in that fire because it expressed the indignation of God against sin and therefore the Law it self is also called a fiery Law Deut. 33.2 because it contains the sense and judgment of God against sin as in the execution of the sentence of it the breath of the Lord is said to kindle the fire of it like a stream of brimstone Isa. 30.33 so chap. 66.15 16. And by this metaphor doth the Scripture lively represent the Nature of God in reference unto sin For as it is the nature of fire to consume and devoure all things that are put into it without sparing any or making difference so is the Nature of God in reference unto sin where ever it is he punisheth and revengeth it according to its demerit The metaphor indeed expresseth not the manner of the operation of the one and the other but the Certainty and Event of the working of both from the Principles of the Nature of the one and the other The fire so burneth by a necessity of nature as that it acts to the utmost of its quality and faculty by a pure natural necessity God punisheth sin as suitably unto the principle of his Nature that otherwise he cannot do yet so as that for the manner time measure and season they depend on the constitution of his Wisdom and Righteousness assigning a meet and equal recompence of reward unto every transgression And this the Scripture teacheth us by this metaphor or otherwise we are led by it from a right conception of that which it doth propose for God cannot at all be unto sin and sinners as a devouring fire unless it be in the principles of his Nature indispensibly to take vengeance on them Again The Scripture expresseth this Nature of God with reference unto sin properly as to what we can conceive thereof in this world and that is by his Holiness which it sets forth to be such as that on the account thereof he can bear with no sin nor suffer any sinner to approach unto him that is let no sin go unpunished nor admit of any sinner into his presence whose sin is not expiated and satisfied for And what is necessary upon the account of the Holiness of God is absolutely and indispensibly so his Holiness being his Nature Thou art saith Habakkuk of purer eyâs than to behold evil and canst not look on iniquity chap. 1.13 Thou canst not by any means havâ any thing to do with sin that is it may be because he will not nay saith he it is upon the account of his Purity or Holiness That is such as he cannot pass by sin or let it go unpunished The Psalmist also expresseth the nature of God to the same purpose Psal. 5.4 5 6. Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all the workers of iniquity thou shalt destroy them that speak leasing the Lord will abhor the bloody and deceitful man What is the formal Reason and Cause of all these things that he hates abhors and will destroy sin and sinners It is because he is such a God Thou art not a God to do otherwise a God of such Purity such Holiness and should he pass by sin without the Punishment of it he would not be such a God as he is Without ceasing to be such a God so infinitely holy and pure this cannot be The foolish and all Workers of Iniquity must be destroyed because he is such a God And in that proclamation of his name wherein he declared many blessed Eternal Properties of his Nature he adds this among the rest that he will by no means clear the guilty Exod. 34.7 This his Nature this his Eternal Holiness requireth that the guilty be by no means cleared So Joshua instructs the people in the Nature of this Holiness of God Chap. 24.19 Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins That is if you continue in your sins if there be not a way to free you from them it is in vain for you to have any thing to do with this God for he is Holy and Jealous and will therefore certainly destroy you for your iniquities Now if such be the nature of God that with respect thereunto He cannot but punish sin in whomsoever it be found then the suffering of every sinner in his own person or by his surâty doth not depend on a meer free Voluntary Constitution nor is resolved meerly into the Veracity of God in his commination or threâtning but is antecedently unto them indispensibly necessary unless we would have the Nature of God changed that sinners may be freed Whereas therefore the Lord Christ is assigned the Captain of our Salvation and hath undertaken the work of bringing sinners unto Glory it was meet with respect unto the Holiness of God that he should undergo the punishment due unto their sin And thus the necessity of the sufferings and satisfaction of Christ is resolved into the Holiness and Nature of God He being such a God as he is it could not otherwise be Secondly The same is manifest from that principle whereunto the punishment of sin is assigned which is not any free Act of the Will of God but an Essential property of his nature namely his Justice or Righteousness What God doth because he is righteous is necessary to be done And if it be just with God in respect of his Essential Justice to punish sin it would be unjust not to do it for to condemn the innocent and to acquit the guilty is equally unjust Justice is an eternal and unalterable Rule and what is done according unto it is necessary it may not otherwise be and Justice not be impeached That which is to be done with respect to Justice must be done or he that is to do it is unjust Thus it is said to be a righteous thing with God to render tribulation unto sinners 2 Thess. 1.6 Because he is Righteous and from his Righteousness or Justice So that the contrary would be unjust not answer his Righteousness And it is the judgement of God that they who commit
she might be meet for him And the Lord Christ taking this Bride unto himself by the conquest he hath made of her must by Sanctification make them meet for this Relation with himself And therefore he doth it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word v. 27. that he might present it unto himself a glorious Church not having spot or wrinkle or any such things but that it should be holy and without blemish This it became him to do this was the End why he did it he sanctifieth his Church that he may present it a meet Bride or Spouse unto himself The like may be said of all other Relations wherein the Lord Christ stands unto his people there is no one of them but makes their sanctification absolutely necessary On the part of the Children themselves for unless they are Regenerate or born again wherein the foundation of their sanctification is laid they can by no means enter into the Kingdom of God It is this that makes them meet for the inheritance of the Saints in light As without it they are not meet for their Duty so are they not capable of their Reward Yea Heaven it self in the true light and notion of it is undesirable unto an unsanctified person Such an one neither can nor would enjoy God if he might In a word There is no one thing required of the Sons of God that an unsanctified Person can do no one thing promised unto them that he can enjoy There is surely then a woful mistake in the world If Christ sanctifier all whom he saves many will appear to have been mistaken in their Expectations another day It is grown amongst us almost an Abhorrency unto all flesh to say that the Church of God is to holy What though God hath promised that it should be so that Christ hath undertaken to make it so What if it be required to be so What if all the duties of it he rejected of God if it be not so it is all one if men be baptized whether they will or no and outwardly profess the name of Christ though not one of them be truly sanctified yet they are as it is said the Church of Christ. Why then let them be so but what are they the better for it Are their Persons or their Services therefore accepted with God Are they related or united unto Christ Are they under his conduct unto glory Are they meet for the Inheritance of the Saints in light not at all not all not any of these things do they obtain thereby What is it then that they get by the furious contest which they make for the Reputation of this Previledge Only this that satisfying their minds by it resting if not pâiding themselves in it they obtain many Advantages to stifle all convictions of their condition and so perish unavoidably A sad success and son ever to be bewailed Yet is there nothing at this day more contended for in this world than that Christ might be thought to be a Captain of salvation unto them unto whom he is not a Sanctifier that he may have an unholy Church a dead Body These things tend neither to the glory of Christ nor to the good of the souls of men Let none then deceive themselves sanctification is a qualification indispensibly necessary unto them who will be under the conduct of the Lord Christ unto salvation to lead none to heaven but whom he sanctifies on the earth The holy God will not receive unholy persons This living Head will not admit of dead members nor bring men into the possession of a glory which they neither love nor like Secondly Having given this description of the Captain of salvation and of the sons to be brought unto glory The Apostle affirms of them that they are ãâã ãâã ãâã ãâã ãâã of one which made it meet for him to suffer and for them to be made partakers of his sufferings The equity hereof lies in the agreement that he and they are of one which what it is we must now enquire The word hath this ambiguity in it that it may be of the Masculine Gender and denote one person or of the Neuter and signifie one thing If it relate unto the person it may have a double interpretation First That it is God who is intended they are of one that is God And this may be spoken in several respects The Son was of him by Eternal Generation the many sons by Temporal Creation they were made by him Or they are all of him he ordained him to be the Sanctifier them to be sanctified Him to be the Captain of salvation and them to be brought unto glory And this sense the last testimony produced by the Apostles seems to give countenance unto Behold I and the children whom God hath given unto me Me to be their Father Captain Leader they to be the children to be cared for and conducted by me And this way went most of the Antients in their Exposition of this place In this sense the reason yielded by the Apostle in these words why the Captain of salvation should be made perfect by sufferings because the sons to be brought unto glory were also to suffer and they were all of one both he and they even of God But though these things are true yet they contain not a full reason of what the Apostle intends to prove by this assertion For this Interpretation allows no other Relation to be expressed between Christ and the sons than what is between him and Angels they are also with him of one God And yet the Apostle afterward sheweth that there was another Vnion and Relation between Christ and the Elect needful that they might be saved by him than any that was between him and Angels And if nothing be intimated but the good pleasure of God appointing him to be a Saviour and them to be saved because they were all of himself of one God which was sufficient to make that appointment just and righteous then is here nothing asserted to prove the meetness of Christ to be a Saviour unto men and not to Angels which yet the Apostle in the following Verses expresly deduceth from hence Secondly If it respect a Person it may be ex uno homine of one man that is of Adam they are all of one common Root and stock he and they came all of one Adam unto him is the Genealogie of Christ referred by Luke And as a common stock of our nature he is often called the One the One man Rom. 5. And this for the substance of it falls in with what will be next considered Secondly It may be taken in the Neuter sense and denote one thing and so also it may receive a double Interpretation First It may denote the same mass of humane nature ãâã ãâã ãâã ãâã ãâã of one and the same mass of humane nature or
ãâã ãâã ãâã ãâã ãâã so it is said of all mankind that God made them ãâã ãâã ãâã ãâã ãâã of one blood Acts 17.26 of one common principle which gives an Alliance Cognation and Brotherhood unto the whole Race of Mankind As the making of all mankind by one God gives them all a relation unto him as saith the Apostle We are all his off-spring so their being made of one blood gives them a Brotherhood among themselves See Acts 14.15 And this interpretation differs not in the substance of it from that last preceding in as much as the whole mass of humane nature had its existence in the person of Adam only it refers not the Oneness mentioned formally unto his person but unto the nature it self whereof he was made partaker And this sense the Apostle farther explains verse 14. as he also observes it Rom. 9.5 Secondly By One some understand the same spiritual nature the principles of spiritual life which is in Christ the Head and the children his members And this they say is that which is their peculiar Oneness or being of one seeing all wicked men even Reprobates are of the same common mass of humane nature as well as the children But yet this is not satisfactory It is true indeed that after the children are really sanctified they are of one and the same spiritual nature with their Head 1 Cor. 12.12 and hereby are they differenced from all others But the Apostle here treats of their being so of One that he might be meet to suffer for them which is antecedent unto their being sanctified as the Cause is unto the Effect Neither is it of any weight that the Reprobates are partakers of the same common nature with the children seeing the Lord Christ partook of it only on the childrens account as verse 14. And of their nature he could not be partaker without being partaker of that which was common to them all seeing that of one blood God made all Nations under heaven But the bond of nature it self is in the Covenant reckoned only unto them that shall be sanctified It is then one common nature that is here intended He and they are of the same nature of one mass of one blood And hereby he became to be meet to suffer for them and they to be in a capacity of enjoying the benefit of his sufferings which how it answers the whole design of the Apostle in this place doth evidently appear First He intends to shew that the Lord Christ was meet to suffer for the children and this arose from hence that he was of the same nature with them as he afterwards at large declares And he was meet to sanctifie them by his sufferings as in this verse he intimates For as in an Offering made unto the Lord of the first Fruits of Meat or of Meal a parcel of the same nature with the whole was taken and offered whereby the whole was sanctified Levit. 2. So the Lord Jesus Christ being taken as the first fruits of the nature of the children and offered unto God the whole lump or the whole nature of man in the children that is all the Elect is separated unto God and effectually sanctified in their season And this gives the ground unto all the testimonies which the Apostle produceth unto his purpose out of the Old Testament For being thus of one nature with them he is not ashamed to call them brethren as he proves from Psal. 22. For although it be true that as brethren is a term of spiritual cognation and love he calls them not so until they are made partakers of his Spirit and of the same spiritual nature that is in him yet the first foundation of this Appellation lies in his participation of the same nature with them without which however he might love them he could not properly call them Brethren Also his participation of their nature was that which brought him into such a condition as wherein it was needful for him to put his trust in God and to look for deliverance from hiâ in a time of danger which the Apostle proves in the second place by a testimony out of Psal. 18. which could not in any sense have been said of Christ had he not been partaker of that nature which is exposed unto all kind of wants and troubles with outward streights and oppositions which the nature of Angels is not And as his being thus of One with us made him our Brother and placed him in that condition with us wherein it was necessary for him to put his trust in God for deliverance so being the principal Head and first Fruits of our nature and therein the Author and finisher of our salvation he is a Father unto us and we are his children which the Apostle proveth by his last testimony from Isa. 8. Behold I and the children which the Lord hath given unto me And further upon the close of these testimonies the Apostle assumes again his Proposition and asserts it unto the same purpose verse 14. shewing in what sense he and the children were of one namely in their mutual participation of flesh and blood And thus this interpretation of the word will sufficiently bear the whole weight of the Apostles Argument and Inferences But if any one list to extend the word farther and to comprize in it the manifold Relation that is between Christ and his Members I shall not contend about it There may be in it 1. Their being of one God designing him and them to be one mystical body one Church he the Head they the Members 2. Their taking into one Covenant made originally with him and exemplified in them 3. Their being of one common principle of humane nature 4. Disigned unto a manifold spiritual union in respect of that new nature which the children receive from him with every other thing that concurs to serve the union and relation between them but that which we have insisted on is principally intended and to be so considered by us And we might teach from hence that III. The agreement of Christ and the Elect in one common nature is the foundation of his fitness to be an Undertaker on their behalf and of the equity of their being made partakers of the benefits of his Mediation But that this will occur unto us again more fully verse 14. And by all this doth the Apostle discover unto the Hebrews the unreasonableness of their offence at the afflâcted condition and sufferings of the Messiah He had minded them of the work that he had to do which was to save his Elect by a spiritual and eternal salvation He had also intimated what was their condition by nature wherein they were unclean unsanctifi'd separate from God And withall had made known what the Justice of God as the Supreme Governour and Judge of all required that sinners might be saved He now minds them of the Union that was between him and them whereby he became fit to suffer for
Person in respect of his Divine Nature wherein he is and was God over all blessed for ever He did not so become man as to cease to be God Though he drew a vail over his infinite Glory yet he parted not with it He who calls us Brethren who suffered for us who died for us was God still in all these things The condescension of Christ in this respect the Apostle in an especial manner insists upon and improves Phil. 2.5 6 7 8 9 10 11. That he who in himself is thus over all eternally blessed holy powerful should take us poor worms of the earth into this Relation with himself and avow us for his brethren as it is not easie to be believed so it is for ever to be admired And these are some of the heads of that distance which is between Christ and us Notwithstanding his participation of the same nature with us yet such was his love unto us such his constancy in the pursuit of the design and purpose of his Father in bringing many sons unto glory that he over-looks as it were them all and is not ashamed to call us brethren And if he will do this because he is of one with us because a foundation of this relation is laid in his participation of our nature how much more will he continue so to do when he hath perfected this Relation by the communication of his Spirit And this is a ground of unspeakable consolation unto Believers with supportment in every condition No unworthiness in them no misery upon them shall ever hinder the Lord Christ from owning them and open avowing them to be his Brethren He is a Brother born for the day of trouble a Redeemer for the fâiendless and fatherless Let their miseries be what they will he will be ashamed of none but of them who are ashamed of him and his ways when persecuted and reproached A little while will clear up great mistakes all the world shall see at the last day whom Christ will own and it will be a great surprisal when men shall hear him call them brethren whom they hate and esteem as the off-scouring of all things He doth it indeed already by his Word but they will not attend thereunto But at the last day they shall both see and hear whether they will or no. And herein I say lies the great consolation of Believers The world rejects them it may be their own Relations despise them they are persecuted hated reproached but the Lord Christ is not ashamed of them He will not pass by them because they are poor and in rags it may be reckoned as he himself was for them among malefactors They may see also the Wisdom Grace and Love of God in this matter His great design in the Incarnation of his Son was to bring him into that condition wherein he might naturally care for them as their Brother that he might not be ashamed of them but be sensible of their wants their state and condition in all things and so be always ready and meet to relieve them Let the World now take its course and the men thereof do their worst let Sathan rage and the powers of hell be stirred up against them let them load them with reproaches and scorn and cover them all over with the filth and dirt of their false imputations let them bring them into rags into dungeons unto death Christ comes in the midst of all this confusion and says Surely these are my Brethren the children of my Father and he becomes their Saviour And this is a stable foundation of comfort and supportment in every condition And are we not taught our duty also herein namely not to be ashamed of him or his Gospel or any one that bears his image The Lord Christ is now himself in that condition that even the worst of men esteem it an honour to own him when indeed they are no less ashamed of him than they would have been when he was carrying his Cross upon his shoulders or hanging upon the tree For every thing that he hath in this world they are ashamed his Gospel his Ways his Worship his Spirit his Saints they are all of them the objects of their scorn and in these things it is that the Lord Christ may be truly honoured or be despised For those thoughts which men have of his present glory abstracting from these things he is not concerned in them they are all exercised about an imaginary Christ that is inconcerned in the Word and Spirit of the Lord Jesus These are the things when we are not to be ashamed of him See Rom. 1.16 2 Tim. 1.16 chap. 4.16 That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted And two things are to be considered concerning them the end for which they are produced and the especial importance of the words contained in them The first he mentions is from Psal. 22.22 I will declare thy name unto my brethren in the midst of the congregation will I sing praise unto thee The end why the Apostle produceth this testimony is to confirm what he had said immediately before namely that with respect unto his being one with the children Christ owns them for his brethren for this he doth expresly in this place And we are to take notice that the Apostle in the use of these testimonies doth not observe any order so that one of them should confirm one part and another part of his assertion in the order wherein he had laid them down it sufficeth him that his whole intendment in all the parts of it is confirmed in and by them all one having a more especial respect unto one part than another In this first it is clear that he proves what he had immediately before affirmed namely that the Lord Christ owns the children for his brethren because of their common interest in the same nature And there needs nothing to evince the pertinency of this testimony but only to shew that it is the Messiah which speaketh in that Psalm and whose words these are which we have done fully already in our Prolegomena For the Explication of the words themselves we may consider the two-fold Acâor Duty that the Lord Christ takes upon himself in them first that he will declare the Name of God unto his brethren and secondly that he would celebrate him with praises in the congregation In the former we must enquire what is meant by the Name of God and then how it is or was declared by Jesus Christ. This expression the Name of God is variously used Sometimes it denotes the Being of God God himself sometimes his Attributes his Excellencies or Divine Perfections some one or more of them As it is proposed unto sinners as an object for their Faith Trust and Love it denotes in an especial manner his Love Grace and Goodness that in himself he
ãâã ãâã ãâã v. 17. every way like Here it is restrained by ãâã ãâã ãâã ãâã ãâã the same that is flesh and blood Humane Nature as to the Humane Nature he was every way as the children ãâã ãâã ãâã ãâã ãâã Partem habuit particeps erat he took part And in the use of this Word the Dative Case of the Person is still understood and sometimes expressed So Plato ãâã ãâã ãâã ãâã ãâã that he might share or partake in the same acts with them And it is here also understood That he might partake with them of flesh and blood And the Apostle purposely changeth the word from that which he had before used concerning the children ãâã ãâã ãâã ãâã ãâã they had Humane Nature in common they were men and that was all having no Existence but in and by that nature Concerning him he had before proved that he had a Divine Nature on the account whereof he was more excellent than the Angels And here he sayes of him ãâã ãâã ãâã ãâã ãâã Existing in his Divine Nature he moreover took part of that nature with them which makes a difference between their Persons though as to Humane Nature they were every way alike and this removes the exception of Schlictingius or Crellius that he is no more said to be incarnate than the children That by death ãâã ãâã ãâã ãâã ãâã This word is peculiar to Paul He useth it almost in all his Epistles and that frequently Elsewhere it occurs but once in the New Testament Luke 13.17 and that in a sense whereunto by him it is not applyed That which he usually intends in this word is to make a thing or person to cease as to its present condition and not to be what it was So Rom. 3.3 ãâã ãâã ãâã ãâã ãâã shall their unbelief make the faith of God of none effect cause it to cease render the promise useless And v. 31. ãâã ãâã ãâã ãâã ãâã do we make the Law void by faith take away its use and End Chap. 4.14 ãâã ãâã ãâã ãâã ãâã the promise is made ineffectual Chap. 7.2 ãâã ãâã ãâã ãâã ãâã If her husband is dead she is freed from the Law The Law of the Husband hath no more power over her So v. 6. 1 Cor. 13.8 10 11. Chap. 15.24 26. 2 Cor. 3.10 13. Gal. 3.17 Chap. 5.4 11. Ephes. 2.15 The Intention of the Apostle in this word is the making of any thing to cease or to be void as to its former Power and Efficacy not to remove annihilate or destroy the Essence or Being of it And the Expression here used is to the same purpose with that in Psalm 8.2 ãâã ãâã ãâã ãâã ãâã to quiet or make to cease the enemy and self-avenger ãâã ãâã ãâã ãâã ãâã is properly vis robur potentia Force Strength Power like that of Arms or Armies in battle And sometimes it is used for Rule Empire and Authority ãâã ãâã ãâã ãâã ãâã is to be in Place of Power and ãâã ãâã ãâã ãâã ãâã is to be able to dispose of what it relates unto And in both senses we shall see that the Devil is said to have ãâã ãâã ãâã ãâã ãâã the power of death Now there is not any notion under which the Devil is more known unto or spoken of among the Jews than this of his having the power of death his common appellation among them is ãâã ãâã ãâã ãâã ãâã the Angel of death And they call him Samael also So the Targum of Jonathan ãâã ãâã ãâã ãâã ãâã Gen. 3.6 And the woman saw Samael the Angel of death And Maimon More Nebu. lib. 2. cap. 30. tells us from the Midrash that Samael rode upon the Serpent when he deceived Eve that is used him as his instrument in that work And most of them acknowledge Sathan to be principally intended in the temptation of Eve though Aben Ezra deny it in his Comment on the words and dispute against it And he addes that by Samael the Angel of death they understand Sathan which he proves from the words of their wise men who say in some places that Sathan would have hindred Abraham from sacrificing of Isaac and in others that Samael would have done it which proves that it is one and the same who by both names is intended And hence they usually call him ãâã ãâã ãâã ãâã ãâã the wicked Samael the Prince of all the devils and say of him ãâã ãâã ãâã ãâã ãâã Samael brought death upon all the world So that by this Samael or Angel of death it is evident that they intend him who is termed ãâã ãâã ãâã ãâã ãâã as the Prince and Ruler of the rest So also they speak expresly in Baba Bathra distinc Hashatephir ãâã ãâã ãâã ãâã ãâã Rabbi Simeon said the same is Sathan and the Angel of death and the evil figment that is the cause and author of it And they call him the Angel of death on many accounts the consideration whereof may give us some light into the reason of the Expression here used by the Apostle The first is that before mentioned namely that by his means death entred and came upon all the world His temptation was the first occasion of death and for that reason is he termed by our Saviour ãâã ãâã ãâã ãâã ãâã Joh. 8.44 a murtherer from the beginning And herein he had the power of death prevailing to render all mankind obnoxious to the sentence and stroke of it Secondly Because he is employed in great and signal Judgments to inflict death on men He is the head of those ãâã ãâã ãâã ãâã ãâã evil Angels who slew the Aegyptians Psal. 78 49. So in Psal. 91.5 those words Thou shalt not fear ãâã ãâã ãâã ãâã ãâã from the arrow that flieth by day are rendred by the Targum ãâã ãâã ãâã ãâã ãâã from the arrow of the Angel of death which he shooteth by day And in the next verse those words ãâã ãâã ãâã ãâã ãâã from the destruction that wasteth at noon day they render ãâã ãâã ãâã ãâã ãâã from the troop of devils that walk at noon-day the Psalmist treating of great and sudden destructions which they affirm to be all wrought by Sathan and thence the Hellenists also render the latter place by ãâã ãâã ãâã ãâã ãâã the devil at noon-day wherein they are followed by the Vulgar Latine Arabick and Aethiopick Translations And this the Apostle seems to allude unto 1 Cor. 10.10 where he says that those who murmured in the wilderness were destroyed ãâã ãâã ãâã ãâã ãâã by the destroyer ãâã ãâã ãâã ãâã ãâã that ãâã ãâã ãâã ãâã ãâã the destroying Angel or the Angel of death as in this Epistle he terms him ãâã ãâã ãâã ãâã ãâã chap. 11.28 And it may be this is he who is called ãâã ãâã ãâã ãâã ãâã Job 18.13 the first-born of death or he that hath right unto the administration of it They term him also ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã
had somewhat of his own to offer unto God other Priests had somewhat to offer but nothing of their own only they offered up the beasts that were brought unto them by the people But the Lord Christ had a Body and Soul of his own prepared for him to offer which was properly his own and at his own disposal chap. 10.5 3. He alone was set over the whole spiritual House of God the whole Family of God in heaven and earth This belongs unto the Office of a High Priest to preside in and over the House of God to look to the rule and disposal of all things therein Now the Priests of old were as unto this part of their Office confined unto the material House or Temple of God but Jesus Christ was set over the whole spiritual House of God to rule and dispose of it chap. 3.6 4. He alone abides for ever The true and real High Priest was not to minister for one Age or Generation only but for the whole people of God unto the end of the world And this Prerogative of the Priesthood of Christ the Apostle insists upon chap. 7.23 24. 5. He alone did and could do the true and proper work of a Priest namely make reconciliation for the sins of the people The Sacrifices of other Priests could only represent what was to be done the thing it self they could not effect for it was not possible that the blood of bulls and goats should take away sin as the Apostle shews chap. 10.4 but this was done effectually by that one offering which this High Priest offered verse 11 12 13 14. All which things must be afterwards insisted on in their proper places if God permit This then is his Prerogative this is our priviledge and advantage II. The assumption of our nature and his conformity unto us therein was principally necessary unto the Lord Jesus on the account of his being an High Priest for us It behoved him to be made like unto us that he might be an High Priest it is true that as the great Prophet of his Church he did in part teach and instruct it whilst he was in the flesh in his own Person but this was in a manner a meer consequence of his assuming our nature to be our High Priest For he instructed his Church before and after principally by his Spirit And this he might have done to the full though he had never been incarnate So also might he have ruled it with supreme Power as its King and Head But our High Priest without the assumption of our nature he could not be because without this he had nothing to offer and of necessity saith the Apostle he must have somewhat to offer unto God A Priest without a Sacrifice is as a King without a Subject Had not God prepared him a body he could have had nothing to offer He was to have a self to offer to God or his Priesthood had been in vain For God had shewed that no other Sacrifice would be accepted or was effectual for that end which was designed unto this Office On this therefore is laid the indispensible necessity of the Incarnation of Christ. III. Such was the unspeakable love of Christ unto the Brethren than he would refuse nothing no condition that was needful to fit him for the discharge of the work which he hâd undertaken for them Their High Priest he must be this he could not unless he were made like unto them in all things He knew what this would cost him what trouble sorrow suffering in that conformity unto them he must undergo what miseries he must conflict withall all his life what a close was to be put unto his pilgrimage on the earth what woful temptations he was to pass through all lay open and naked before him But such was his Love shadowed out unto us by that of Jacâb to Rachel that he was content to submit unto any terms to undergo any condition so that he might save and enjoy his beloved Church See Ephes. 5.25 26. And surely he who was so intense in his love is no less constant therein Nor hath he left any thing undone that was needful to bring us unto God But we are yet farther to proceed with our explication of the words The Apostle having asserted the Priesthood of Christ describes in the fifth place the nature of the Office it self as it was vested in him and this he doth two ways 1. By a general description of the Object of it or that which it is exercised about ãâã ãâã ãâã ãâã ãâã the things appertaining unto God 2. In a particular instance taken from the end of his Priesthood and the great work that he performed thereby to make reconciliation for the sins of the people First He was to be an High Priest in the things pertaining unto God that is either in things that were to be done for God with men as the Apostle speaks We are Ambassadors for Christ as though God did beseech you by us 2 Cor. 5.20 Or in things that were to be done with God for men For there were two general parts of the Office of the High Priest the one to preside in the House and over the Worship of God to do the things of God with men This the Prophet assigns unto Joshua the High Priest an especial Type of Christ Zech. 3.7 Thus saith the Lord of hosts If thou wilt walk in my ways and if thou wilt keep my charge then thou shalt also judge my house and thou shalt also keep my courts And of Christ himself even he shall build the Temple of the Lord and he shall bear the glory and shall sit and rule upon his throne and he shall be a priest upon his throne chap. 6.13 that is the High Priest of our profession chap. 3.1 He was set authoritatively over the House of God to take care that the whole Worship of it were performed according unto his appointment and to declare his Statutes and Ordinances unto the people And in this sense the Lord Christ is also the High Priest of his Church ãâã ãâã ãâã ãâã ãâã feeding and ruling them in the Name and Authority of God Mich. 5.4 Yet this is not that part of his Office which is here intended by the Apostle The other part of the High Priests Office was to perform the things toward God which on the part of the people were to be performed So Jethro adviseth Moses Exod. 18.19 ãâã ãâã ãâã ãâã ãâã Be thou unto the people before God which words the LXX render ãâã ãâã ãâã ãâã ãâã in the phrase here used by the Apostle Be thou unto the people in things appertaining unto God And this was the principal part of the Office and Duty of the High Priest the other being only a consequent thereof And that it was so as to the Office of Christ the Apostle manifests in the especial limitation which he adjoyns unto this general assertion he was an High
for those who have thus in any measure known the terror of the Lord they will be secured from you by his Grace Besides what ground do such men leave unto the Lord Christ to stand upon as it were in his Intercession for us in Heaven Do they not take that blood out of his hand which he is carrying into the Holy Place And how do they despoil him of his Honor in taking of from his work a miserable employment when men shall study and take pains to perswade themselves and others that Christ hath not done that for them which he hath done for all that are his and which if he hath not done for them they must perish for evermore Is it worth the while for them to weaken Faith Love and Thankfulness unto Christ From whom can such men look for their Reward Can Right Reason or a Light within be no otherwise adored but by sacrificing the blood of Christ unto them no otherwise be enthroned but by deposing him from his Office and taking his work out of his hand and by an horrible ingratitude because they know no other could do that work to conclude that it is needless Are men so resolved not to be beholding unto Jesus Christ that rather than grant that he hath made Reconciliation for us by his blood they will deny that there was any need that any such Reconciliation should be made O the depths of Satan Oh the stupidity and blindness of men that are taken alive by him and lead captive at his pleasure 2. They who would come unto God by Christ may see what in the first place they are to look after Indeed if they are once brought into that Condition wherein they will seriously look after him they will not be able to look from it though for a while it may be they will be unwilling to look unto it Reconciliation they must have or they can have no peace This lyes straight before them they are willing it may be to look upon the right hand and the left to see if there be any thing nigh them that will yield them relief but all is in vain If any thing else gives them ease it gives them poyson if it gives them peace it gives them ruine Reconciliation by the blood of Christ is the only relief for their souls And nothing more discovers the vanity of much of that Religion which is in the world than the regardlesness of men in looking after this which is the Foundation-stone of any durable building in the things of God This they will do and that they will do but how they shall have an interest in the Reconciliation made for sin they trouble not themselves withall II. The Lord Christ suffered under all his temptations sinned in none He suffered being tempted sinned not being tempted He had the Heart of a man the Affections of a man and that in the highest degree offense and tenderness What ever sufferings the soul of a man may be brought under by Grief Sorrow Shame Fear Pain Danger loss by any afflictive passions within or impressions of force from without he underwent he felt it all Because he was alwayes in the Favour of God and in the assurance of the indissolubility of the Vnion of his Person we are apt to think that what came upon him was so overballanced by the Blessedness of his Relation unto God as not to cause any great Trouble unto him But we mistake when we so conceive No sorrows were like to his no sufferings like unto his He fortified not himself against them but as they were meerly poenal he made bare his breast unto their strokes and laid open his soul that they might soak into the inmost parts of it Isa. 50.6 All those Reliefs and diversions of this life which we may make use of to alleviate our sorrows and sufferings he utterly abandoned He left nothing in the whole Nature of sorrow or suffering that he tasted not and made experience of Indeed in all his sufferings and temptations he was supported with the thoughts of the glory that was set before him but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings All the advantage that he had above us by the Excellency of his Person was only that the sorrows of his heart were enlarged thereby and he was made capable of greater enduring without sin And it was to be thus with him 1. Because although the Participation of Humane Nature was only necessary that he might be an High Priest yet his sufferings under Temptations were so that he might be a merciful High Priest for tempted sufferers Such have need not only to be saved by his Attonement but to be relieved favoured comforted by his Grace They did not only want one to undertake for them but to undertake for them with Care Pity and tenderness Their state required delivery with compassion God by that way of Salvation that he provides for them intends not only their final Safety in Heaven but also that in the sense of the first fruits of it in this world they may glorifie him by Faith and Thankful Obedience To this end it was necessary that they should have relief provided for them in the Tenderness and Compassion of their High Priest which they could have no greater pledge of than by seeing him for their sakes exposing himself unto the miseries which they had to conflict withal and so alwayes to bear that sense of them which that impression would surely leave upon his soul. And 2. Because although the Lord Jesus by vertue of the Vnion of his Person and plenary unction with the Spirit had an habitual fulness of mercy and compassion yet he was to be particularly excited unto the exercise of them towards the Brethren by the experience he had of their condition His internal habitual fulness of Grace and mercy was capable of excitation unto suitable actings by external Objects and sensible Experience It added not to his mercifulness but occasioned his readiness to dispose it unto others and shut the door against pleas of delaying succour He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his Temptations and thereon seeing his Brethren conflicting with the like difficulties is ready to help them and because his Power is proportioned unto his Will it is said he is able And what ever may be the real effects on the mind of Christ from his temptations and sufferings now he is in Heaven I am sure they ought to be great on our Faith and Consolation when we consider him undergoing them for this very end and purpose that seeing he was constituted our High Priest to transact all our Affairs with God he would be sensible of that condition in his own person which he was afterwards to present unto God for relief to be afforded unto it III. Temptations cast souls into Danger They have need
as accompanied the nature and manner of the Revelation made unto him 1. They arise from the infinite Excellency of his Person above theirs This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter making his discourse upon it the basis of ensuing his exhortations I shall therefore remit the consideration of it unto its proper place 2. There were sundry Excellencies that attended the very Revelation it self made unto him or his Prophecie as such For 1. Not receiving the Spirit by measure Joh. 3.34 as they all did he had given unto him altogether a comprehension of the whole will and mind of God as to what ever he would have revealed of himself with the mystery of our salvation and all that obedience and worship which in this world he would require of his Church It pleased the Father that in him all fulness should dwell Col. 1.19 that is of Grace and Truth Joh. 1.17 not granting him a transient irradiation by them but a permanency and constant abode of them with him in their fulness all treasures of wisdom and knowledge being hid in him Col. 2.3 as their home and proper abiding place which made him of quick understanding in the fear of the Lord Isa. 11.3 All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect with all the ways whereby it was to be accomplished through his own blood were known unto him as also were all the bounds the whole extent of that Worship which his Church was to render unto God with the assistance of the Spirit that was to be afforded unto them for that end and purpose Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God was not because all the treasures of it were not committed unto him but because they could bear no other but that gradual communication of it which he used towards them Joh. 16.12 But he himself dwelt in the midst of those treasures seeing to the bottom of them All other Prophets even Moses himself receiving their revelation by transient irradiations of their minds had no treasure of truth dwelling in them but apprehended only that particular wherein they were enlightned and that not clearly neither in its fulness and perfection but in a measure of light accommodated unto the Age wherein they lived 1 Pet. 1.11 12. Hence the Spirit is said to rest on him Isa. 11.2 3. and to abide on him Matth. 3.16 who did only in a transient act affect the minds of other Prophets and by an actual motion which had not an habitual spring in themselves cause them to speak or write the will of God as an instrument of Musick gives forth a sound according to the skill of him that strikes it and that only when it is so stricken or used Hence 2. The Prophets receiving their Revelations as it were by number and tale from the holy Ghost when they had spoken or written what in particular at any season they had received from him could not adde one word or syllable of the same infallibility and authority with what they had so received But the Lord Christ having all the treasures of Wisdom Knowledge and Truth hid and laid up in him did at all times in all places with equal infallibility and authority give forth the mind and will of God even as he would what he so spake having its whole Authority from his speaking of it and not from its consonancy unto any thing otherwise revealed 3. The Prophets of old were so barely instrumental in receiving and revealing the will of God being only servants in the house Heb. 3.4 for the good of others 1 Pet. 1.11 that they saw not to the bottom of the things by themselves revealed and did therefore both diligently read and study the books of them that wrote before their time Dan. 9.2 and meditated upon the things which the Spirit uttered by themselves to obtain an understanding in them 1 Pet. 1.10 11 12. But the Lord Jesus the Lord over his own house had an absolutely perfect comprehension of all the mysteries revealed to him and by him by that divine Wisdom which always dwelt in him 4. The Difference was no less between them in respect of the Revelations themselves made to them and by them For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all yet it was done so obscurely to Moses and the Prophets that ensued that they came all short in the light of that Mystery to John the Baptist who did not rise up in a clear and distinct apprehension of it unto the least of the true Disciples of Christ Matth. 11.11 whence the giving of the Law by Moses to instruct the Church in that Mystery by its types and shadows is opposed to that Grace and Truth which were brought by Jesus Christ Joh. 1.17 18. See Ephes. 3.8 9 10 11. Col. 1.26 27. Tit. 2.11 2 Tim. 1.10 In these and sundry other things of the like importance had the Fathers speaking in the Son the preheminence above his speaking in Moses and the Prophets for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments for attendance unto and observation of the things revealed by him For even all these things have influence into his present Argument though the main stress of it be laid on the excellency of his Person of which at large afterwards 6. We must yet further observe that the Jews with whom the Apostle had to do had all of them an expectation of a new signal and final Revelation of the will of God to be made by the Messias in the last days that is of their Church state and not as they now fondly imagine of the world Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias Joh. 1.21 but the general expectation of the Church for the full Revelation of the will of God was upon the Messias Joh. 4.25 Of the same mind were their more antient Doctors that retained any thing of the tradition of their Fathers asserting that the Law of Moses was alterable by the Messias and that in some things it should be so Maimonides is the leader in the opinion of the eternity of the Law whose Arguments are answered by the Author of Sepher Ikkarim lib. 3. cap. 13. and some of them by Nachmanides Hence it is laid down as a Principle in Neve shalom ãâã ãâã ãâã ãâã ãâã Messias the King shall be exalted above Abraham be high above Moses yea and the ministring Angels And it is for the excellency of the Revelation made by him that he is so exalted above Moses Whence Maimonides himself acknowledgeth Tractat. de Regibus that at the coming of the Messiah ãâã ãâã ãâã ãâã ãâã hidden and deep things i. e. of
2.9 3. Of Grace in his Humane Nature Joh. 1.14 Chap. 3.34 Luke 2.52 Chap. 4.1 4. An Authoritative fulness to communicate of it unto others that is the fulness here intended For it is in him as the head of the Church v. 18. so as that from him or that fulness which it pleased the Father to entrust him withall believers might receive grace for grace Joh. 1.16 17. Thus he testifies that all things are delivered to him of the Father Matth. 11.27 put into his power and possession And they are the things he there intends on the account whereof he invites sinners weary and laden to come unto him v. 28. That is all Mercy and Grace which are the things that burdened sinners need and look after The same is testified Joh. 3.35 36. and fully Joh. 16.15 All things that the Father hath are mine Joh. 16.19 All the Grace and Mercy that are in the Heart of God as a Father to bestow upon his Children they are all given into the hand of Christ and are his or part of his Inheritance In particular 1. All Pardoning Grace for the Acceptance of our Persons and Forgiveness of our sins is his he is the Lord of it Acts 5.31 He is made a Prince and a Saviour to give repentance and the forgiveness of sins Forgiveness of sin is wholly given unto him as to the Administration of it nor doth any one receive it but out of his stores And what is the Dominion of ten thousands of worlds in comparison of this Inheritance Sure he shall be my God and King who hath all forgiveness at his disposal All that this World can do or give is a thousand times lighter than the dust of the ballance if compared with these good things of the Kingdom of Christ. 2. All Regenerating quickning sanctifying assisting Grace is his 1. Joh. 5.21 He quickneth whom he pleaseth He walks among dead souls and sayes to whom he will Live And 2. He sanctifies by his Spirit whom he pleaseth Joh. 4.14 All the living waters of saving Grace are committed to him and he invites men unto them freely Cant. 5.1 Isa. 55.1 Rev. 21. And 3. All Grace actually assisting us unto any duty is his also for without him we can do nothing Joh. 15.5 for it is he alone that gives out suitable help at the time of need Heb. 4.16 No man was ever quickned purified or strengthened but by him nor can any dram of this Grace be obtained but out of his Treasures Those who pretend to stores of it in their own wills are so far Antichrists 3. The Grace of our Preservation in our Acceptation with God and Obedience unto him is solely his Joh. 10.28 And so also 4. Are all the blessed and gracious Priviledges whereof we are made partakers in our Adoption Joh. 1.12 Heb. 3.6 He is so Lord over the whole House and family of God as to have the whole inheritance in his power and the absolute disposal of all the good things belonging unto it These are the Riches and Treasure of the Kingdom of Christ the good things of his House the Revenues of his Dominion The Mass of this Treasure that lyes by him is infinite the stores of it are inexhaustible and he is ready free gracious and bountiful in his Communications of them to all the Subjects of his Dominion This part of his Heirship extends unto 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow when he was full of Counsels of Love and designed to exalt himself by the way of Grace Ephes. 1.6 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood Heb. 9.14 Eph. 1.13 and indeed these are commensurate if things in respect of us altogether boundless may be said to be commensurate 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God and that shall effectually save all that come to God by him 4. All that Grace which in the Promises of it in the Old Testament is set out by all that is rich precious glorious all that is eminent in the whole Creation of God and in the New is called Treasures unsearchable Riches and exceeding Excellency which being communicated by him to all the subjects of his Kingdom makes every one of them richer than all the Potentates of the earth who have no interest in him The especial Foundation of all this Trust is in an eminent manner expressed Esay 53.10 11 12. His suffering for the sins of all those to whom he intends to communicate of this his fulness according to the will of God and the Purchase he made in his death according to the tenour of the Covenant of the Mediator makes it just and righteous that he should enjoy this part of his Inheritance Heb. 2.17 chap. 9.12 The Father says unto him Seest thou these poor wretched Creatures that lie perishing in their bloud and under the curse They had once my Image gloriously enstamped on them and were every way meet for my service but behold the Misery that is come upon them by their sin and rebellion sentence is gone forth against them upon their sin and they want nothing to shut them up under Everlasting Ruine but the Execution of it Wilt thou undertake for to be their Saviour and Deliverer to save them from their sins and the wrath to come Wilt thou make thy Soul an Offering for their sins and lay down thy Life a Ransome for them Hast thou Love enough to wash them in thy own Blood in a Nature to be taken of them Being obedient therein unto death the death of the Cross Whereunto he replies I am content to do thy Will and will undertake this work and that with joy and delight Lo I come for that purpose my delight is with these sons men Psal. 40.8 Prov. 8.31 What they have taken I will pay What is due from them let it be required at my hand I am ready to undergo Wrath and curse for them and to pour out my soul unto death It shall be saith the Father as thou hast spoken and thou shalt see of the travel of thy soul and be satisfied I will give thee for a Covenant and a Leader unto them and thou shalt be the Captain of their salvation To this end take into thy power and disposal all the Treasures of Heaven all Mercy and Grace to give out unto them for whom thou hast undertaken Behold here are unsearchable hidden Treasures not of many Generations but laid up from Eternity take all these Riches into thy power and at thy disposal shall they be for ever This is the noble peculiar foundation of this part of the Inheritance of Christ. From what hath been spoken the Rule also whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men is made evident Though he hath all Grace committed unto him yet he bestowes not
person For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels but had it confirmed unto them by the wayes and means of Gods appointment And he doth not say meerly that the Word was taught or preached unto us by them but ãâã ãâã ãâã ãâã ãâã it was confirmed made firm and stedfast being delivered infallibly unto us by the Ministry of the Apostles There was a divine ãâã ãâã ãâã ãâã ãâã firmness certainty and infallibility in the Apostolical Declaration of the Gospel like that which was in the Writings of the Prophets which Peter comparing with Miracles calls ãâã ãâã ãâã ãâã ãâã a more firm stedfast and sure Word And this Infallible certainty of their word was from their Divine Inspiration Sundry Holy and Learned men from this Expression confirmed unto us wherein they say the Writer of this Epistle placeth himself among the number of those who heard not the word from the Lord himself but only from the Apostles conclude that Paul cannot be the Penman thereof who in sundry places denyeth that he received the Gospel by Instruction from men but by immediate Revelation from God Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him I shall briefly shew the invalidity of it And 1. It is certain that this term U S comprizes and casts the whole under the condition of the generality or major part and cannot receive a particular Distribution unto all Individuals For this Epistle being written before the Destruction of the Temple as we have demonstrated it is impossible to apprehend but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh and among them was James himself one of the Apostles as before we have made it probable so that nothing can hence be concââdeâ to every individual as though none of them might have heard the Lord ãâ¦ã The Apostle hath evidently a respect unto the foundation of the Church ãâ¦ã at Hierusalem by the preaching of the Apostles immediately after thâ ãâ¦ã of the Holy Ghost upon them Acts 2.3 4 5. which as he was not hââ ãâ¦ã âââed in so he was to mind it unto them as the beginning of their faith and ãâ¦ã 3. Paul himself did not hear the Lord Christ teaching Personally on the earth ãâã he began to reveal the great salvation 4. Nor doth he say that those of whom hââpââks were originally instructed by the Hearers of Christ but only that by them the Word was confirmed unto them and so it was unto Paul himself Gal. 2.1 2. But 5. yet it is apparent that the Apostle useth an ãâã ãâã ãâã ãâã ãâã placing himself among those unto whom he wrote though not personally concerned in every particular spoken a thing so usual with him that there is scarce any of his Epistles wherein sundry instances of it are not to be found See 1 Cor. 10.8 9. 1 Thess. 4.17 The like is done by Peter 1 Epist. 3.4 Having therefore in this place to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession entred his discourse in this Chapter in the same way of expression Therefore ought we as there was no need so there was no place for the change of the persons so as to say you instead of us So that on many accounts there is no ground for this Objection 4. He farther yet describes the Gospel by the Divine Attestation given unto it which also addes to the force of his Argument and Exhortation ãâã ãâã ãâã ãâã ãâã The word is of a double composition denoting a concurring testimony of God a testimony given unto or together with the testimony and witness of the Apostles Of what nature this testimony was and wherein it consisted the next words declare by Signs and Wonders Mighty works and Distributions of the Holy Ghost All which agree in the general nature of works supernatural and in the especial end of attesting to the truth of the Gospel being wrought according to the promise of Christ Matth. 16.17 18. by the ministery of the Apostles Acts 2.3 4. and in especial by that of Paul himself Rom. 15.19 2 Cor. 12.12 But as to their especial differences they are here cast under four heads The first are ãâã ãâã ãâã ãâã ãâã Signs that is miraculous works wrought to signifie the presence of God by his power with them that wrought them for the approbation and confirmation of the Doctrine which they taught The second are ãâã ãâã ãâã ãâã ãâã Prodigies Wonders works beyond the power of Nature above the Energie of natural causes wrought to fill men with wonder and admiration stirring men up unto a diligent attention to the Doctrine accompanied with them for whereas they surprize men by discovering ãâã ãâã ãâã ãâã ãâã a present divine power they dispose the mind to an embracing of what is confirmed by them Thirdly ãâã ãâã ãâã ãâã ãâã mighty works wherein evidently a mighty power the power of God is exerted in their operation And fourthly ãâã ãâã ãâã ãâã ãâã gifts of the Holy Ghost enumerated 1 Cor. 12. Ephes. 4.7 ãâã ãâã ãâã ãâã ãâã free gifts freely bestowed called ãâã ãâã ãâã ãâã ãâã divisions or distributions for the reason at large declared by the Apostle 1 Cor. 12.7 8 9 10 11. All which are intimated in the following words ãâã ãâã ãâã ãâã ãâã It is indifferent whether we read ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and refer it to the will of God or of the Holy Ghost himself his own will which the Apostle guides unto 1 Cor. 12.11 As we said before all these agree in the same general nature and kind of miraculous operations the variety of expressions whereby they are set forth relating only unto some different respects of them taken from their especial end and effects The same works were in different respects Signs Wonders Mighty works and Gifts of the Holy Ghost But being effectual unto several ends they received these various denominations In these works consisted the divine attestation of the Doctrine of the Apostles God in and by them giving testimony from heaven by the ministration of his Almighty Power unto the things which were taught and his approbation of the Persons that taught them in their work And this was of especial consideration in dealing with the Hebrews For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies they made great enquiry after signs for the confirmation of the Gospel 1 Cor. 1.22 which though our Lord Jesus Christ neither in his own Person nor by his Apostles would grant unto them in their time and manner to satisfie their wicked and carnal curiosity yet in his own way and season he gave them forth for their conviction or to leave them
inexcusable Joh. 10.38 Thirdly The Gospel being of this nature thus taught thus delivered thus confirmed there is a neglect of it supposed vers 3. If we neglect ãâã ãâã ãâã ãâã ãâã the conditional is included in the manner of the expression If we neglect if we regard not if we take not due care about it The word intimateth an omission of all those duties which are necessary for our retaining the Word preached unto our profit and that to such a degree as utterly to reject it for it answers unto those transgressions of and stubborn disobedience unto the Law which disannulled it as a Covenant and were punished with excision or cutting off If we neglect that is if we continue not in a diligent observation of all those duties which are indispensably necessary unto an holy useful profitable profession of the Gospel Fourthly There is a punishment intimated upon this sinful neglect of the Gospel How shall we escape flie from or avoid wherein both the punishment it self and the manner of its expression are to be considered For the punishment it self the Apostle doth not expresly mention it it must therefore be taken from the words going before How shall we escape that is ãâã ãâã ãâã ãâã ãâã a just retribution a meet recompence of reward The breach of the Law had so a punishment suitable unto the demerit of the crime was by God assigned unto it and inflicted on them that were guilty So is there unto the neglect of the Gospel even a punishment justly deserved by so great a crime so much greater and more sore than that designed unto the contempt of the Law by how much the Gospel upon the account of its Nature Effects Author and Confirmation was more excellent than the Law ãâã ãâã ãâã ãâã ãâã a sorer punishment as our Apostle calls it chap. 10. as much exceeding it as eternal destruction under the curse and wrath of God exceeds all temporal punishments what ever What this punishment is see Matth. 16.16 chap. 25.46 2 Thess. 1.8 The manner of ascertaining the punishment intimated is by an Interrogation How shall we escape wherein three things are intended 1. A denial of any ways or means for escape or deliverance There is none that can deliver us no way whereby we may escape See 1 Pet. 4.17 18. And 2. the certainty of the punishment it self it will as to the event assuredly befall us And 3. the inexpressible greatness of this unavoidable evil How shall escape We shall not there is no way for it nor ability to bear what we are liable unto Matth. 23.33 1 Pet. 4.18 This is the scope of the Apostle in these Verses this the importance of the several things contained in them His main design and intendment is to prevail with the Hebrews unto a diligent attendance unto the Gospel that was preached unto them which he urgeth by an argument taken from the danger yea certain ruine that will undoubtedly ensue on the neglect of it whose Certainty Unavoidableness Greatness and Righteousness he manifests by the consideration of the punishment assigned unto the transgressions of the Law which the Gospel on many accounts doth excel The Observations for our own instruction which these Verses offer unto us are these that follow 1. Motives unto a due valuation of the Gospel and perseverance in the prosession of it taken from the penalties annexed unto the neglect of it are Evangelical and of singular use in the preaching of the Word How shall we escape if we neglect This consideration is here managed by the Apostle and that when he had newly set forth the glory of Christ and the greatness of the salvation tendred in the Gospel in the most perswading and attractive manner Some would fancy that all comminations and threatnings do belong unto the Law as though Jesus Christ had left himself and his Gospel to be securely despised by profane and impenitent sinners but as they will find the contrary to their eternal ruine so it is the will of Christ that we should let them know so and thereby warn others to take heed of their sins and their plagues Now these Motives from Comminations and threatnings I call Evangelical 1. Because they are recorded in the Gospel there we are taught them and by it commanded to make use of them Matth. 10.28 chap. 24.50 chap. 25.41 Mar. 16.16 Joh. 3.36 2 Cor. 2.15 16. 2 Thess. 1.8 9. and in other places innumerrable And to this end are they recorded that they may be preached and declared as part of the Gospel And if the Dispencers of the Word insist not on them they deal deceitfully with the souls of men and detain from them the counsel of God And as such persons will find themselves to have as weak and an enervous Ministery here so also that they will have a sad account of their partiality in the Word to give hereafter Let not men think themselves more Evangelical than the Author of the Gospel more skilled in the mystery of the Conversion and Edification of the souls of men than the Apostles in a word more wise than God himself which they must do if they neglect this part of his Ordinance 2. Because they become the Gospel It is meet the Gospel should be armed with Threatnings as well as attended with Promises and that 1. On the part of Christ himself the Author of it However the world persecuted and despised him whilst he was on the earth and he threatned not 1 Pet. 2.23 on his own account however they continue to contemn and blaspheme his Ways and Salvation yet he lets them know that he is armed with power to revenge their disobedience And it belongs unto his Honour to have it declared unto them A Scepter in a Kingdom without a Sword a Crown without a Rod of Iron will quickly be trampled on Both are therefore given into the hand of Christ that the Glory and Honour of his Domiââon may be known Psal. 2.9 10 11 12. 2. They become the Gospel on the part of sinners yea of all to whom the Gospel is preached And those are of two sorts 1. Unbelievers Hypocrites Apostates impenitent Neglecters of the great salvation declared in it It is meet on this account that the Dispensation of the Gospel be attended with Threatnings and comminations of punishments And that 1. To keep them here in awe and fear that they may not boldly and openly break out in contempt of Christ. These are his Arrows that are sharp in the hearts of his adversaries whereby he aws them galls them and in the midst of all their pride makes them to tremble sometimes at their future condition Christ never suffers them to be so secure but that his terrors in these Threatnings visit them ever and anon And hereby also doth he keep them within some bounds bridles their rage and overpowers many of them unto some usefulness in the world with many other blessed ends not now to be insisted on
under them of relief and succour Their spring rise nature tendency effects all make this manifest Many perish by them many are wounded none escape free that fall into them Their kinds are various so are their degrees and seasons but all dangerous But this I have elsewhere particularly insisted on IV. The great duty of tempted souls is to cry out unto the Lord Christ for help and relief To succour any one is to come unto his help upon his cry and call This being promised by Christ unto those that are tempted supposeth their earnest cry unto him If we be slothful if we be negligent under our Temptations if we look other wayes for Assistance if we trust unto or rest in our own endeavours for the conquest of them no wonder if we are wounded by them or fall under them This is the great arcanum for the cure of this disease the only means for supportment deliverance and conquest namely that we earnestly and constantly apply our selves unto the Lord Christ for succour and that as our merciful High Priest who had experience of them This is our duty upon our first surprizal with them which would put a stop to their progress this our Wisdom in their success and prevalency What ever we do against them without this we strive not lawfully and shall not receive the crown Were this more our practice than it is we should have more freedom from them more success against them than usually we have Never any soul miscarried under temptation that cryed unto the Lord Christ for succour in a due manner that cryed unto him under a real apprehension of his danger with Faith and Expectation of relief And hereunto have we encouragement given us by the great qualifications of his Person in this Office he is faithful he is merciful and that which is the Effect of them both he is able he is every way sufficient to relieve and succour poor tempted souls He hath a sufficiency of Care Wisdom and Faithfulness to observe and know the seasons wherein succour is necessary unto us a sufficiency of Tenderness Mercy and Compassion to excite him thereunto a sufficiency of Power to afford succour that shall be effectual a sufficiency of Acceptation at the Throne of Grace to prevail with God for suitable supplies and succour He is every way able to succour them that are tempted to Him be Praise and Glory for evermore FINIS Aristoph in Ran. Ac. 3. Sc. 1. Aristot. de Aâim lib. 1. cap. ult Aristot. pol. ib. 2. cap. 8. Concil Laod. Can. 59. Euseb. Eccles. Hist. lib. 7. cap. 30. Iren. lib. 4. cap. 69. Chrysost. in 2 ad Cor. cap. 6. ad finem August de unitat Eccles. cap. 16. Lib. 2. de Bap. ad Donat. cap. 6. Aquin. in 1 Tim. 6. lec 1. Athanas. in Synops. Ruffin Exposit. symb Apostol August ad Cresion lib. 2. cap. 31. Maimon More nebuch p. 2. c. 52. Kimchi praf âd Psal. Concil Coâstan in Tral can 2. Concil Cartha 3. cap. 47. Cod. can 20. Epiphan Haer 30. caâ 15. Euseb. lib. 4. cap. 26. Lib. 6. cap. 25. Athanas. in synops Hilar. praesat in Psal. Nazian in Câmân Cyâl Cââech 4 Eââphan Hae. 8. Russ. Exposit. symb Hierân praef Gaâeat ad Paulin. Hierân praef in lib. Solom Epiphan Hae. 8. Lindan panopl. Evang. lib. 3. cap. 4. Iâenaeus lib. 1. cap. 2. Epiphan Hâr 30. cap. 25. Euseb. lib. 6. cap. 2.1 Epiâhan Haer. 42. cap. 9. Hierom. praes in com ad Tâum Theodor. praes in Ep. ad Heb. Petrus Clupia Epist. ad Petrobrusia Euseb. lib. 2. cap. 24. Lib. 6. cap. 14. Photius Biblieth Cod. 48. God 120. Lib. 3. cap. 3. Epist. 129. ad Dardanum Comment in Isa. cap. 8. in Cap. 1. ad Eccles. de Scriptor Ecclesiast in Cain in Matth. cap. 26. ââ Zecha cap. 8. Lib. 4. de Trin. Lib. 2. de Cain Annal. Ecclesia An. 61. nu 43. Exposit. symâ Apostol Ecclesiast Hist. lib. 3. cap. 32. Epist. ad Dardan De Verb. Dei lib. 1. cap. 11. Euseb. Hist. Eccles lib. 3. c. 22. Coâfess lib. 3. cap. 5. Praesat in Isaiam Amosum Franciscus Picus exam Doct. Gent. lib. 2. c. 2. Bibliander de ratione discendi Hebrâ Mornaeus de Veritat Christ. Relig. cap. 26. Riveâ Isaâog ad Sac. Script cap. â8 Glassius Philol sac Praes ad Rhetor. Origen Tom. 4. in Evang. Johan Hieron Epist. 151. ad Algas Cornelius à Lapide praefat in Epist. Pauli Dyon Hâlicar Tractat. de Isoc Senec. Ep. 115. Picus Mârand Ep. ad Homo Barbar Augustin de Doct. Christ. lib. 4. c. 6. Hilar. in Psal. 126. Basil. in Psal. 115. Pleus Mirand Epist. ad Hermol Barbar Basil. in Psalm 1. Euseb. Eccles. Hist. l. 3. c. ult Synod Laod. cap. 59. Hieron Cat. Viror illust in Joseph Gregor Mor. lib. 19. cap. 16. Hieron Prae. in Prov. Solo. Clemens Origen Eusebius Hieronym Theodoret. Chrysostom Cajetan Erasmus Camero Grotius omnes fere Commentatores Frider. Span. Fil. de Au. Epist. ad Heb. Euseb. Eccles. Hist. lib. 6. cap. 24. Eccles. Hist. lib. 6. cap. 13. ârât Praefat. in annot ad Epist. ad Heb. Hieron Scrip. Eccles. in Paul Scrip. Ecclesiast in Clement Tertul. de Pudicit cap. 20. Hieron Gat. Scrip. in Pau. Barnab Philastr Hae. 41. Camero Qua. in Epist. ad Heb. Spanh de Auth. Epist. ad Heb. Grotius Praef. Annot. in Ep. ad Heb. Baron An. Eccles. A. 51. N. 55. Hieron de Nomin Heb. Epiphan Haer. lib. 1.10 Euseb. Eccles. Hist. l. 1. c. 13. Hieron Epist. ad August Com. in cap 2. Ep. ad Gal. Baron An. Eccl. A. â 51. N. 39 40 41. Mânceius de Vitul Aur. Luther in Gen. cap. 48. v. 10. Erasm. An. in cap. 13. Sixtus Sinen Biblioth lib. 7. cap. 8. Tertul. praes ad Haeres Occumen Praes in Ep. ad Heb. Clemens in Hypotyp Euseb. Eccles. Hist. l. 6. c. 24. Hieronym Catal. Scri. in Pau. Erasm. An. in cap. 13. v. 24. Theodor. A gu in Ep. ad Heb. Chrysosl Praes in Ep. ad Heb. Cathar de Auth. Epist. ad Heb. diss Bâllar âe Verb. Dei l. 1. c. 17. Baron An. Eccles. A.C. 51. N. 55. A Lapid Prae. in Epist. Can. loc com lib. 2. cap. 11. Galenus Praes in Epist. ad Heb. Ten. Praelud 4. Estius Prolegom Chrysost. Proaem in Ep. ad Rom. Beza Annot. in 2 Cor. 11.6 Euseb. Hist. lib. 6. cap. 13. Proaem in Ep. ad Heb. Aust. lib. 2. Con. adver Leg. Prophet cap. 1. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 1 Tim. 4.1 2 Tim. 3.1 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã