of being granted prove only thus much that the only begotten Son of God or first born to Abraham and to David had a just title to the eternall Priesthood They doe not directly prove that Iesus whom the Iewes have crucified to be that Sonne of God and seed of David meant by the Psalmist in the Psalme fore-cited Or this being granted all put together doe not manifest his Consecration or actuall admission to the high Priesthood by whose erection the Priesthood of Aaron was changed which is the conclusion punctually intended by our Apostle 4 For a more satisfactory declaration of the strength of this argument we are to take the words of the Psalmist into a further and more punctuall consideration then hitherto wee had occasion to take them As first of what GENERATION these words ego hodie genuite are principally meant whether meant at all of David or how of him and how of Christ the Sonne of God and Sonne of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many of the Ancients being seconded by more of the Schoolmen and middle ag'd allegorizing Commentators understand this Psalmist's Oracle of that GENERATION of the Sonne of God which is mentioned in the NICEN Creed or that Creed which is to be publiquely read in the second service of our Church Begotten of his Father before all worlds and in these mens construction by the word HODIE is meant HODIE AETERNITATIS the day of eternity or eternal day wherein there is no succession of parts of houres or minutes But this interpretation is dislik'd by Calvin who is alwaies zealous for the literall though sometimes with prejudice to the mysticall or principally intended sense Yet that sense in this place cannot be exprest by HODIE AETERNITATIS or by the eternall Generation of the Sonne of God That it cannot be the literall sense of this Psalmist is apparent because neither the Resurrection of the Son of God nor his Consecration to the everlasting Priesthood can with any colour of probability be inferred or pretended from it much lesse can it be the mysticall or true allegoricall sense of this Oracle for these alwaies must be grounded upon the literall and no Scripture can be said to be fulfil'd according to the mysticall or true allegoricall sense untill it hath been first verified according to the literall sense Now the eternall GENERATION of the Sonne of God cannot follow either his Resurrection from the dead or his Consecration to his everlasting Priesthood nor could ever any Periphrasis or notation of it be either fulfil'd or verified in time seeing it is before all times 5 May we say then with good Commentators as with Calvin for one that these words this day have I begotten thee have no manner of reference to the Son of God's Generation before all worlds Certaine it is that this Generation is no part of the object no part of the immediate subject whether according to the literall or mysticall sense of the Psalmist's words whether we consider them written or intended by him or as avouched by S. Paul and other Apostles for the further confirmation of Christ's Resurrection from the dead All that can be said on their parts whom Calvin censures is this that the eternall GENERATION of the Son of God might be taken as a common notion or presuppos'd truth both by the Psalmist when he writ and by the Apostle when hee avouched these words ego hodie genuite That the Word or Sonne of God was from Eternity this was a common prenotion to all the Ancient learned or faithfull Hebrewes And that he who was the only begotten Sonne of God before all worlds should be begotten by him from the dead that is prov'd at large by S. Paul Act. 13. And that the raising of that Iesus the Sonne of David whom the Iewes had crucified from the dead unto immortall endlesse life was an authentique declaration that this Sonne of David was likewise the Sonne of God their expected Lord and Messias is most sweetly deduced by our Apostle Rom. â— v. 1. 2. 3. 4. Paul a Servant of Iesus Christ called to be an Apostle separated unto the Gospel of God Which hee had promised before by the Prophets in the holy Scriptures concerning his Son Iesus Christ our Lord which was made of the seed of David according to the flesh And declared to be the Son of God with power according to the Spirit of holinesse by the Resurrection from the dead This passage rightly infers that Christ was the Son of God the uncreated Word by whomall things were created before hee was made the Son of David â—â—â— he was made so only according to the flesh or humane nature but this eternity of his uncreated Person or essence was no part of our Apostles divine discourse or most concludent argument Act â—3 Men and Brethren children of the stock of Abraham and whosoeuer among you feareth God to you is the word of this salvation sent For they that dwell at Jerusalem and their Rulers because they know â—â—â— not nor yet the voiceâ— of the Prophets which are â—â—â—â— every Sabbath day they have fulfilled them in condemning him And though they found no cause of death in him yet desired they Pilat that he should be â—â—â—ine And when they had fulfilled all that is written of him they tooke him downe from the tree and laid him in a Sepulchre But God raised him from the dead and he was seene many daies of them which came up with him from Galileo â—â— Ierusalem who are his witnesses â—â—to the people And we declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us their children in that he hath raised up Iesus againe as it is also written in the second Psalme Thou are my Sonne this day have I begotten theâ— And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise I will give you the sure mercies of David from v. 26. to 34. For the clearer fuller explication of this passage we are to enquire what manner of testimonies or predictions in which the Apostle instances were as whether propheticall only or typically propheticall 6 To begin with the former Ego hodie genui te this day have I begotten thee that with submission of my opinion to better judgments is a prediction typically propheticall which kind of prediction as hath been observed before is the most concludent and this one of the highest ranke in that kind that is an Oracle truly meant of David according to the literall sense and yet fulfil'd of Christ the Son of God by his Resurrection from the dead both according to the most exquisite literall and the mysticall or principally intended sense David without all question was the composer of the second Psalme and the joyfull occasions or extraordinary matter of exultation which raised his spirit to that high and majesticke straine of divine
Resurrection did portend 5 The second was how these forty daies of his abode here on earth after his Resurrection were fore-pictured or fore-told 6 This second querie is in part already answered in the explication of the signe of Ionas for as he expected forty daies what should become of Nineveh so our Saviour did respite the solemne declaration of Ierusalem's doome as many daies Nor can I mislike their opinion who think that the forty daies intervenient betwixt the houre of his Resurrection and Ascension were prefigured by his forty daies fasting in the wildernesse after his Baptisme as that questionlesse was by Moses fasting forty daies and forty nights in the Mount Moses did then beare as himselfe doth witnesse the iniquities of the people to wit as in the Type but our Saviour as well in that long fast after his Baptisme as in the forty daies after his Resurrection did beare their and our sinnes really and according to the mysticall and compleat meaning of Moses words 7 But if wee should descend unto more exact search of the particular cricumstances of time as it includes the day of his Resurrection and Ascension with the other thirty eight daies intervenient these were most punctually and admirably fore-shadowed and represented by the day of his first birth from the wombe and by the day of his blessed Mothers Purification and his Presentation in the Temple in Ierusalem 8 Inasmuch as all the first-borne are called holy unto the Lord and God requires them expressely of his people Exod. 22. 29. The first-born of thy sons shalt thou give unto mee This did imply that there should be some one first-borne amongst them that were borne of women in whom the light and life of holinesse that holinesse it selfe of which all the legall titles of holinesse were but shadowes or glimmerings should reside or be incorporated as light in the body of the sun Now that Iesus the Son of Mary was this first-borne in whom the true and compleat holinesse did thus reside the holy Ghost did declare or proclaime by the mouth of Simeon at that very time wherein our Saviour according to the Law of the first-borne was to be presented unto the Lord in his Temple to wit the time of his Mothers Purification Simeon saith S. Luke came by the spirit into the Temple and when the Parents brought in the child Iesus to doe for him after the custome of the Law then tooke he him up in his armes and blessed God and said Lord now lettest thou thy servant depart in peace according to thy word for mine eies have seen thy salvation which thou hast prepared before the face of all people a light to lighten the Gentiles and to be the glory of thy people Israel And Ioseph and his Mother marvailed at those things which were spoken of him And Simeon blessed them and said unto Mary his Mother Behold this child is set for the fall and rising againe of many in Israel and for a signe which shall be spoken against 9 They good soules came not to the Temple with any such intent or expectation but to observe the Law of the first-borne male as S. Luke tels us Chap. 2. 22. 23. 24. And when the daies of her Purification were accomplished according to the Law of Moses they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord every male that openeth the wombe shall be called holy to the Lord and to offer a sacrifice according to that which is said in the Law of the Lord a paire of turtle doves or two young pigeons The ordinary offering which the Law in like case did require was a Lambe as you may read Levit. 12. 6. yet with this expresse dispensation that if the party were not able to offer a Lambe two turtle doves or two young pigeons should suffice The Blessed Virgin whether by reason of her husband's poverty or as I rather think by reason shee was delivered of her Son in a strange place without the Country or Province wherein she dwelt was content to use the benefit of this dispensation 10 But though our Saviour had this peculiar prerogative of the first-borne that he was most holy unto the Lord and although as he said at his baptisme it became him to fulfill all legall righteousnesse yet it is questionable whether hee were redeemed at other first-borne were The sacrifice mentioned by S. Luke was ordinary at every womans Purification whether the child brought forth were male or female As for our Saviour of all first borne he only needed no legal Redemption because he was destinated from his birth not to be redeemed but to be offered up in sacrifice for the Redemption of others And in this he did fulfill that legall rite or shadow of redeeming those usefull creatures which were by the Law uncleane by the sacrifice of such as by the Law were accounted cleane 11 But was he exempted by any more peculiar right from the Law of Redemption then the blessed Virgin his Mother was from the Law of Purification To this demand it might be answered that the blessed Virgin was not free from all taint of originall sinne as he was But this reply or answer being admitted it would be a foule heresie or worse then so to say that she was either legally or naturally uncleane during all or any part of the time of her separation from the Sanctuary or holy assembly for she was free from any actuall sinne in the time or manner of her conception and from all legall uncleanenesse either in her travaile or for forty daies after it Otherwise that holy one which was borne of her might have been conceived or brought forth or nourished by her milk in her uncleannesse which to avouch or conceive were foule blasphemy Was her observation then of the Law concerning Purification either a will-worship or affected worke of supererogation Rather an excellent patterne or exemplary rule of obedience unto all the sons and daughters of Adam that desire or intend to be the sons and daughters of Abraham The rule is that even such of either sexe as know themselves not to be conscious of the occasions nor much lyable to the temptations which publique Lawes or sacred Canons seeke to prevent or restraine from bursting out into matter of fact shall doe both wisely and religiously if they submit themselves to the observance of such decrees or injunctions as are usefull or needfull for most other men to observe For it well becomes and behoves the most strong and sound members of any body naturall or civill of Christ's mysticall body especially to sympathize thus farre at least with unsound or decaying parts of the same body as to restraine themselves from using that liberty which they for their owne parts might safely enjoy were the object or matter prohibited void of danger unto other members of the same society which have more forcible temptations to the contrary or want skill
place to conjecture that either Eli himselfe his two lewd sons or his posterity were absolutely that is irreversibly decreed from this time to everlasting damnation Many decrees or sentences denounced by divine oath may be and are absolutely irreversible when as the plague or matter of the curse denounced is only temporary not everlasting But to determine with the life of the party against whom 't is denounced or at the worst to his Successors here on earth it no way reacheth the state of the one or of the other in the life to come CHAP. 19. Of the two things wherein our Apostle saith it was impossible for God to lie THis is our comfort there is no curse nor woe denounced by oath throughout the whole Scripture which either in the assertive or charactericall sense can be extended so farre as the blessing sealed by oath to Abraham and to all the heires of promise So God willing more abundantly to shew unto the heires of promise the stablenesse of his counsaile bound himselfe by an oath So our former English reads The later thus wherein God willing more abundantly to shew unto the heires of promise the immutability of his counsaile confirmed it by an oath or as the margine interposed himselfe by an oath but with submission of my verdict in this caseto competent Iudges there is somewhat more implyed in the originall then either our English or Latine translations which I have read doe expresse Three or foure words there are in this passage which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or solennia words of form or peculiar to the facultie of Theology First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat more then to shew as much as authentiquely or solemnely to declare Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a great deale more then the stablenesse or immutabilitie of his counsell For that God's will or counsell is as he is most absolutely immutable was a point so well knowne to Abraham and to the Sages of the heathen which lived after him as it needed no solemn avouchment or declaration by oath That God most immutably wills mutability in the works of nature and in the government of this inferior world as sometimes though seldome in the course of starres and often in the erection or extirpation of greatest Kingdomes or of royall or sacerdotal succession was a point not doubted of by any that acknowledged there was a God The mysteries in this place declared by solemne oath were these That the blessing before promised and now first ratified by oath unto Abraham his seede not according to the flesh but the spirit should not be only irreversible but unchangeable That the promised womans seede should be one of Abraham's seede That this seede after his Consecration to the office of blessing should not be subject to any change or chance That his Kingdome and Priesthood should be everlasting This last clause may be made more cleare from the renewing and restraining of his glorious promise unto the seede of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our former English hath two animadversions upon this place which are rather imperfect then erroneous Again what those two things were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in this place is a point not so fully determined by most Interpreters but that it is free for every later Interpreter to conjecture or demurre upon the point Our English marginall note implyes that the two things in which it was impossible for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were his word and his oath I should rather thinke his promise made to Abraham and his solemne oath made for the ratification of his promise But whether wee understand his word or promise and his oath for ratification of either they must be taken coniunctim not divisim not severally but conjunctively For God's meere promise without an oath though most sure in it selfe is not so firme an Anchor for poore men to rely upon in temptations as his promise confirmed by oath nor doth the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place imply any possibility or impossibilite of lying or unsincere dealing in God himselfe but referres to the stabilitie or unstabilitie of the blessing promised A blessing whether of this life or the life to come under meere promise may be subject to contingency or change because the promise it selfe by reason of causes best knowne to divine wisdome may be reversed but a blessing promised by oath is exempted from all possibilitie of reversion if it concerne this life or if it referre to the life to come it must be as that life is not only irreversible but also unchangeable either for qualitie or degree of joy 2 By the two things our Apostle saith it was impossible for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to suffer his blessing promised to Abraham and to the heires of promise to faile wee may understand without violence to the text or incongruity of sence the oath it selfe and the object of the oath which was God himselfe Hee sware by himselfe saith the originall Genesis 21. v. the 1. The true meaning of which place is most elegantly expressed by our Apostle Hebr. 6. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he interposed himself as our English noteth or word by word â—e meâ—â—â—ted by an oath thereby binding as well the person of the sonne who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only Mediator between God and man as his owne Almighty Person And this merces magna promised by God himselfe by oath in the Person of the Father and the Sonne is most suitable to the obedience not of Abraham only but of Isaac whom God as it hath beene observed before did still reward in kind But whatsoever the two immutable things in this place meant by our Apostle were it is evident that his oath was interposed for the consolation and comfort of Abraham and his posteritie so the Apostle tells us expressely v. 18. and 19. That by two immutable things in which it was impossible for God to lye wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us The sheat Anchor of this strong hope or consolation is first the irreversibilitie of the promise Secondly the immutabilitie of the blessing promised of which it is impossible that any such heire of promise as Abraham was when God vouchsafed thus to sweare unto him should either faile or come short This I take to be the true meaning of that uncouth phrase wherein it is impossible for God to lie that is to suffer the blessing promised to faile or change or them to perish who are possessed of it by vertue of this Covenant sealed by oath Every thing in sacred dialect is called a LIE which is subject to mutability hazard or change or on which one too much relying may be deceived or fall into danger So saith the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an horse is
glory of Mount Sion not so much for its native situation though that were glorious as for that it was now become the pedestall to the Arke wherein Iehovah or Iah kept his residence The hill of God is as the hill of Bashan an high hill as the hill of Bashan Why leape yee yee high hills This is the hill which God desireth to dwell in yea the Lord will dwell in it for ever ver 15. 16. Yet all these glorious hopes or hoped promises prophesied of in this Psalme are to be interpreted according to the rules before observed upon Psal 89. Many of the blessings hoped for and fore-prophesied were meant according to the literall sense of David himselfe and his posterity yet but conditionally true of them absolutely irreversibly and everlastingly true only of David's son or seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of that God and Lord who in the fulnesse of time was to be enclosed in the Virgines wombe and to have his everlasting habitation in the fruit of her body after a more admirable and peculiar manner then he resided in the Ark when David brought it unto the hill of Sion Hee is often said indeed to dwell in the Arke and in the Temple but never so did dwell in them in such a sense as our Apostle describes his habitation in the man Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or as Chemnitius renders it by personall residence 4 For the encomiasticall part of the 68. Psal sofarre as it concernes mount Sion Ierusalem or Iudah the Reader may find a paraphrasticall exposition to it Psal 48. which was composed after this and as it is most probable in the dayes of Iehosaphat For any paraphrase or Comment upon that Psalme I leave the learned Reader to his owne choice I would only commend one passage of Calvin's Comments upon it which an ingenuous censurer of this great Dr when hee treads awry or speakes harshly but a more friendly encomiast of him when he goes aright hath commended to me upon the close of that Psalme Walke about Sionand goâ— round about her tell the towers thereof ver 12. c. Argutum simul soliduÌ„ est diligenter notâ—ndum quod hic â—alvinus auguratur interpretatur de excidio urbis Templi ut splendoreÌ„ Templi narrent posteritati Non opus erat auditu narratione â—i visibus humanis semper pâ—tuisset Narrantur posteritati quâ— non exhibentur veluti quotidiâ—â—â—â—â—â—cula spectacula â—op in v. 14. This commendable observation upon the 48. Ps makes a speech of this same Calviâ— upon the principall passages of the 68. Psalm more harsh and distastful to this ingeâ—â—oâ—s censurer and to others which have their senses exercised in the interpretation of prophecies especialy such as are alleaged by the Apostles or Evangelists So was the 19 v. of this Psalme urged by S. Paul to prove our Saviours Ascension Ephes 4. Calvinus ait Paulus locum hunc subtilius ad Christum deflectit mallem dicere divinius ad Christum transfert accommodat 5 But this ingenious Writer and accurate Latinist useth this word accommodat in another sense then Iansenius Suarez or Maldonat or other literalists doe which oftentimes though not alwaies oppose the word accommodation or allusion to concludent proofe for of all the prophesies which point directly to the Article of Christ's Ascension this 19. ver alleaged by S. Paul to this purpose is most concludent if we could rightly parallel the literall or historicall passages which are well deciphered by Calvin with the mysticall or principally intended sense or actuall accomplishment of David's words The historicall occasion from which the spirit of prophecy in David tooke its rise to proclaime this grand mystery of the Gospell was the often mentioned triumphant introduction of the Arke of God or in equivalent sense the God of Israel which dwelt in the Arke into the hill of Sion which from this time and occasion was instiled the place of God's rest because the Arke of God as was presumed was there to reside without wandring as in the place which God had chosen for it To this purpose Psal 78. He smote his enemies in the hinder parts hee put them to a perpetuall repreach Moreover he refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but chose the Tribe of Iudah the Mount Sian which he loved And he built his Sanctuary like high pallaces like the earth which he hath est ablished for ever ver 66. 67. 68. 69. From this designation of the Arke to reside in Ierusalem David haply who knew best the tenour of God's promise concerning this businesse would not suffer it to goe along with him when he fled from Ierusalem as being in danger of suprisall by his son Absolon CHAP. 37. Of the concludency of the Apostle's Allegation Ephes 4. 7. 8. Out of the 18. ver of the 68. Psal BVt to set forth the parallel betwixt the Prophet and our Apostle The custome among the Romans and other Nations was to bestow congiaries or largesses upon their friends or natives when they led their enemies captive in solemne triumph Whether David led any enemies of which hee had conquered many in such triumph or whether he did meerly as a Prophet or sacred Poet display his former victories gotten over the enemies of God and his Church by the manner of the Nations triumphs over their enemies is not in my observation evident This is certaine hee dispersed not painted or poeticall but reall largesses unto the people in gratefull memory of the former victories which God had given to him his Predecessors the former Champions for the people of Israel And more then probable it is that David in this hymne had speciall reference to the victories and triumphs of Barach and his associates over Sisera most divinely expressed by Deborah in her song Iudg. 5. My heart is toward the Governours of Israel that offered themselves willingly among the people Blesse yee the Lord. ver 9. Awake awake Deborah awake awake utter a song Arise Barach and lead captivity captive thou son of Abinoam Then he made him that remaineth have dominion over the Nobles among the people The Lord made mee have dominion over the mighty v. 12. 13. Whether David when hee composed the 68. Psalm did imitate the triumph of Barach and Deborah over Sisera Generall of Iabin's host by matter of fact as by leading his captives in triumph which is most probable or only seeke to exceed Deborah in his song by more full expressions of his thankfulnesse towards God who had given him greater victories over greater enemies is not manifest But it is more then matter of opinion or pious credulity that both the victories of Barach and David over the visible enemies of God's people or whatsoever other historicall occasions Deborah or Barach or David had to utter their songs were but types or ominous or lucky prenotions of that great victory