refrained or kept my feet from every evil way Psal. 40. v. 12. Thou Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt not with-hold or restrain thy mercy from me So also to shut up or put a stop unto as Jerem. 52. v. 3. Haggai 1. v. 10. 1 Sam. 25. v. 33. Psalm 88. v. 9. Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carcer a Prison wherein men are put under restraint From the similitude of Letters and Sound in Pronuntiation some suppose it to have an affinity in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consummate to end to finish But there is no pregnant instance of this coincidence For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometimes signifie to restrain or shut up as Psalm 74. v. 11. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no where signifies to consummate finish or compleat The first thing therefore promised with the Messiah which he was to do at his coming was to coerce and restrain Transgression to shut it up from overflowing the world so universally as it had done formerly Trangression from the day of its first entrance into the world had passed over the whole lower Creation like a flood God would now set bounds unto it coerce and restrain it that it should not for the future overflow mankind as it had done This was the work of the Messiah By his Doctrine by his Spirit by his Grace and the Power of his Gospel he set bounds to the rage of wickedness rooted out the old Idolatry of the world and turned millions of the Sons of Adam unto Righteousness And the Jews who deny his coming can give no instance of any other restraint laid upon the prevalency of Transgression within the time limited by the Angel and so directly deny the Truth of the Prophecy because they will not apply it unto him unto whom alone it doth belong The second thing to be done at the season determined is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal § 31 up sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal or to seal up The expression is Metaphorical To seal is either to keep safe or to hide cover and conceal The former can have no place here though the word seem once to be used in that sense with reference unto sin Job 14. v. 14. But this sense hath a perfect inconsistency with what is spoken immediately before and what follows directly after in the Text. And the most proper sense of the word is to cover or conceal and thence to seal because thereby a thing is hidden Cant. 4. v. 12. Now to hide sin or transgression in the Old Testament is to pardon it to forgive it As then the former expression respecteth the sâ—op that was put to the power and progress of sin by the Grace of the Gospel as Titus 2. v. 11 12. so doth this the pardon and removal of the guilt of it by the mercy proclaimed and tendred in the Gospel And in this way of expression is God said to cast our sins behind his back to cover them and to cast them into the bottom of the sea That this was no way to be done but by the Messiah we have before evinced Neither can the Jews assign any other way of the accomplishment of this part of the prediction within the time limited For setting aside this only consideration of the pardon of sin procured by the Mediation of the Messiah and there was never any age wherein God did more severely bring forth sin unto Judgement as themselves had large experience § 32 Thirdly This season is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Reconciliation for iniquity To reconcile iniquity so our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders this expression Heb. 2. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile iniquities That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make reconciliation with God for iniquity to make attonement The sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when applied unto sin is known and granted If it be spoken of God it is to hide to cover to pardon sin to be gracious unto sinners if of men in the use of any of his institutions it is to propitiate appease attone make attonement or reconciliation as I have elsewhere at large declared How this was to be done by the Messiah hath been already evinced This was that work for which he was promised unto our first Parents from the foundation of the world That he was to do it we are taught in the Old Testament how he did it in the Gospel To expect this work of making attonement for sin from any other or to be wrought by any other wayes or means is fully to renounce the first promise and the Faith of the Fathers from the foundation of the world § 33 That which in the fourth place is mentioned answers the former To make Reconciliation for iniquities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring in everlasting Righteousness There was a Legal Righteousness amongst the people before consisting partly in their blameless observation of the institutions of the Law and partly in their ritual attonements for sin made annually and occasionally Neither of these could constitute their Righteousness everlasting Not the former for by the deeds of the Law can no flesh be justified that is not absolutely what ever they might be as to the possession of the promised Land Not the latter for as our Apostle observes the annual repetition of Legal Sacrifices did sufficiently manifest that they could not make perfect them that came unto God by them In opposition unto these an Everlasting Righteousness such as is absolute perfect and enduring for ever is promised to be brought in by the Messiah the Righteousness which he wrought in his life and death doing and suffering the whole will of God being imputed unto them that believe And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Everlasting Righteousness procureth and endeth in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting Salvation mentioned Isa. 45. v. 17. both opposed unto the ritual Righteousness and temporal deliverance of the Law To declare the nature and the way of bringing in this Righteousness is the design of the Gospel Rom. 1. v. 16 17. And I desire to know of the Jews how it was brought in within the time limited According unto their Principles the time here determined was so far from being a season of bringing in Everlasting Righteousness that by their own confession it brought in nothing but a deluge of wickedness in the sins of their Nation and oppressions of the Gentiles This therefore is the proper work of the Messiah foretold by the Prophets expected by all the Fathers and not denyed by the Jews themselves at this day though they would shamefully avoid the application of it unto him in this place But he who ever he be that brings in Everlasting Righteousness He and no other is the Promised Seed the true and only Messiah § 34 The fifth thing here foretold is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal Vision and Prophet 〈◊〉
22 23. But also that he should appoint and erect a Civil Government and Magistracy with supreme power over the lives liberties and estate of men to be exercised as occasion required v. 25 26. Which alone and no other was the building of the City mentioned by Gabriel for it is not walls and houses but Policy Rule and Government that makes and constitutes a City § 23 And it is very considerable what a conviction of the necessity of this work was then put upon the spirits of the Governours of the Persian Empire for the King himself he calls Ezra the Scribe of the Law of the God of Heaven owning him therein for the true God for he who is the God of Heaven is God alone all others are but the dunghill gods of the Earth v. 12. Again he declares that he was perswaded that if this work was not done there would be wrath from Heaven upon himself his Kingdom and his Son v. 23 The seven Counsellors they joyn in that Law v. 14. And the mighty Princes of the Kingdom assisted Ezra in his work v. 28. So that no command that concerned that people before or after was accompanied with that solemnity or gave such glory unto God as this did Besides the whole work of the Reformation of the Church the restitution of the Worship of God the recollection and recognition of the sacred Oracles was begun carried on and finished by this Ezra as we elsewhere at large have declared All which considerations falling in with the account before insisted on makes it manifest that it was this and no other Decree that was intended by the Angel Gabriel and from thence unto the death of the Messiah was seventy weeks or four hundred and ninety years the just and true limitation of which time we have been â—nquiring after § 24 I declared at the entrance of this discourse that thâ— force of our Argument from this place of Daniel against the Jews doth not depenâ— on tâ—â—s Chronological Computation of the time determined All then that I aimeâ— at it was to vindicate it in general from such perplexities as whereby they pretend to render the whole place inargumentative And this we have not only done but also â—o stâ—â—ed the account as that they are not able from any records of times past to lay any one considerable objection against it or which may not be easily solved Return we now to what remains of our former designed discourse Exercitatio XVI Other Considerations proving the Messiah to be long since come Fluctuation of the Jews about the Person and Work of the Messiah Their state and condition in the world for sixteen Ages Promises of the Covenant made with them of old All fulfilled unto the expiration of that Covenant Not now made good unto them Reason thereof The Promise of the Land of Canaan failed Of protection and Temporal deliverance Spirit of Prophecy departed Covenant expired Jews exceptions Their prosperity Their sins Of their fore-fathers of themselves Vanity of these exceptions Concessions of the Antient Jews Folly of Talmudical Doctors Traditions of the Birth of the Messiah before the destruction of the second Temple Tradition of the School of Elias about the worlds continuance Answers of the Jews unto our Arguments by way of concession The time prolonged because of their sins Vanity of this pretence Not the Jews only but the Gentiles concerned in the coming of the Messiah The Promise not Conditional Limitations of time not capable of conditions No mention of any such condition The condition supposed overthrâ—ws the Promise The Jews in the use of this plea self condemned The Covenant overthrown by it The Messiah may never come upon it UNto the invincible Testimonies before insisted on we may add some other § 1 considerations taken from the Jews themselves that are both suitable unto their conviction and of use to strengthen the faith of them who do believe And the first thing that offers its self unto us is their miserable fluctuation and uncertainty in the whole Doctrine about the Messiah ever since the time of his coming and their rejection of him That the great fundamentall of their profession from the dayes of Abraham and that § 2 which all their Worship was founded in and had respect unto was the promise of the coming of the Messiah we have before sufficiently proved Untill the time of his coming this they were unanimous in as also in their desires and expectations of his Advent Since that time as they have utterly lost all faith in him as to the great end for which he was promised so all truth as to the Doctrine concerning his Person Office and Work plentifully delivered in the Old Testament In their Talmud Tractat. Sanedr they do nothing but wrangle conjecture and contend about him and that under such notions and apprehensions of him as the Scripture giveth no countenance unto When he shall come and how where he shall be born and what he shall do they wrangle much about but are not able to determine any thing at all at which uncertaintie the Holy Ghost never left the Church in things of so great importance Hence some of them adhered to Barcosby for the Messiah a bloody Rebel and some of them in after ages to David el David a wandring Jugler and Moses Cretensis and sundry other pretenders have they given up themselves to be deluded by as of late unto the foolish Apostate Sabadia with his false Prophets R. Levi and Nathan who never made the least appearance of any one character of the true Messiah as Maimonides confesseth and bewaileth The Disputes of their late Masters have not any thing more of certainty or consistency then those of their Talmudical Progenitors And this at length hath driven them to the present miserable relief of their infidelity and dâ—spair asserting that he shall not come untill immediately before the Resurrection of the dead only they take care that some small time may be left for them to â—njoy wealth and pleasure with dominion over the Edomites and Ishmalites that is Christians and Turks under whom they live as yet full of thoughts of revenge and retaliation in the dayes of their Messiah Now whereunto can any man ascribe this fluctuation and uncertainty in and about that which was the great fundamental Article of the faith of their Fore-fathers and their utter renuntiation of the true Notion and Knowledge of the Messiah But unto this that having long ago renounced him they exercise their thoughts and expectation about a Chimoera of their own Brains which having no substance in its self nor foundâ—tion in any work or word of God can afford them no certainty or satisfaction in their contemplation about it § 3 Again The State and condition of this people for the space of above sixteen hundred and thirty years gives evidence to the truth contended for The whole time of the continuance of their Church State and Worship from the giving of the
some of them pretend to adhere unto to this day the folly of which blasphemy both reflects upon themselves and is demonstratively removable from him whom to their eternal ruine they seek to reproach For 1. Do they not know that their own Moses was generally esteemed by the wisest of the Heathen to have been skilled and exercised in Magick So Pliny and Apuleius testifie and that he wrought wonders by vertue thereof as Celsus contends at large And can they fix on a readier course to confirm such a suspicion in the minds of Atheistical Scoffers then by their own taking up the same accusation against the Author of more and greater miracles then those wrought by Moses What colour of answer can they return unto his reproaches whilest themselves with more open impudence manage the same accusation against the Lord Jesus Besides as is confessed Aegypt was the spring of Magical incantations the worlds Academy for that diabolical cunning where almost alone it was had in honour and reputation There in the Kings Court had Moses his education and conversation forty years How much more just then though sufficiently unjust might a suspicion seem concerning him of his being skilled in that falsly called Wisdom then concerning our Lord Jesus who was persecuted thither and returned thence in his infancy which they childishly object unto him So that in this whole vain pretence they do nothing but attempt to cast down their own foundations 2. Neither indeed do they account the skill in and use of Magical incantations a crime but an Excellency Josephus would have us believe that the Art of Magick and the invention of incantations was part of the Wisdom of Solomon And their Talmudical Doctors do expresly approve of that diabolical Art Nothing then but extream malice and desperation would put them upon inventing this Cloke for their infidelity which not only casts down the foundation of their own Profession but involves also a contradiction unto those Principles which at other times they avouch So that Rabbi Achor was mistaken when he gave out that as a Prophecy which was indeed an history namely that a generation of ungodly men among the Jews would not believe the things that the Messiah should do but should affirm that he doth them by Art Magical § 73 For the blasphemy its self there needs no other answer be given unto it but what was returned by our Lord Jesus of old If these things had been done by Magical incantations and consequently the assistance of the Devil it must needs be upon a division of those wicked spirits among themselves and that upon the main design of their Kingdom Dominion and Interest in this world The open and proclaimed work of our Lord Jesus in this world was by all wayes and means to overthrow the Kingdom of Satan and his works This he privately taught this he publickly declared to be the main end of his coming into this world The Works and Miracles which he wrought were very many innumerable of them exercised on Devils themselves to their shame terror and dispossession of the habitations they had invaded In and during this work he declares them to all the world to be evil wicked malicious unclean and lying spirits reserved for everlasting destruction in Hell under the wrath of the great God For this cause they on the other side ceased not to oppose him and to stir up all the world against him untill they thought they had prevailed in his death If men therefore shall imagine or fancy that the works of Christ against the interest of Satan upon his Person unto his shame wrought to confirm a Doctrine teaching all the world to avoid him abhor him fight and contend against him commending every thing that he hates with promises of life eternal unto them who forsake him and maintain his quarrel against him threatning every thing that he loves and labours to promote in the world with eternal vengeance were wrought by his help and assistance they had more need to be sent unto the place where the maladies of those distracted of their Wits are attended then to have an answer given unto their folly § 74 They have yet another pretence to preserve themselves from the efficacy of this self-conviction But this is so perfectly Judaical that is so full of monstrous ridiculous figments that nothing but an aim to discover their present desperate folly and with what unmanly inventions they endeavour to cover themselves from the light of their own conviction can give countenance unto the repetition of it Besides the Fable its self is vulgarly known and I shall therefore only give a brief compendium of it seeing it may not be wholly avoided The story they tell us is this There was a stone in the Sanctum Sanctorum under the Ark wherein was written Shem Hamphorash so the Cabalists call the Name Jehovah He that could learn this Name might by the vertue of it do what miracles he pleased Wherefore the Wise men fearing what might ensue thereon made two Brazen Dogs and set them on two Pillars before the door of the Sanctuary And it was so that when any one went in and learned that Name as he came out those Dogs barked so horribly that they frighted him and made him forget the Name that he had learned But Jesus of Nazareth going in wrote the Name in Parchment and put it within the skin of his leg and closed the skin upon it so that though he lost the remembrance of it at his coming out by the barking of the brazen Dogs yet he recovered the knowledge of it again out of the Parchment in his leg and by vertue thereof he wrought miracles walked on the Sea cured the lame raised the dead and opened the eyes of the blind That alone which from hence we aim to evince is the conviction that the most stubborn of the Jews had of the miracles of our blessed Saviour Had they not been openly performed and undeniably attested no Creatures that ever had the shape of men or any thing more of modesty then the Brazen Dogs they talk of would have betaken themselves to such monstrous foolish figments for a countenance and pretence unto the rejection of him and them He that should contend that the Sun did not shine all the last year and should give this reason of his Assertion because a certain man of his acquaintance climbed up to Heaven by a Ladder and put him in a Box and kept him close in his Chamber all that while would speak to the full with as much probability and appearance of truth as the grand Rabbins do in this Tale. Every word in their story is a Monster The stone the writing of the name of God in it the vertue of the pronuntiation of that name the Brazen Dogs the entrance of a private man into the Sanctum Sanctorum the barking of the Dogs are Dreams becoming men under a poenal infatuation and blindness not much distant from
by him as incarnate that the Suitableness and Correspondency of all things in them might be evident The Word was with God saith he in the beginning and all things were made by him and without him was not any thing made that was made v. 1 2 3. But what was this unto the Gospel that he undertook to declare Yes very much for it appears from hence that when this Word was made flesh and came and dwelt among us v. 14. that he came into the world that was made by him though it knew him not v. 10. he came but to his own what ever were the entertainment that he receeived v. 11. For this End then God made all things by him that when he came to change and renew all things he might have good right and title so to do seeing he undertook to deal with or about no more but what he had originally made The Holy and Blessed Trinity could have so ordered the work of Creation as that it should not immediately eminently and signally have been the work of the Son of the Eternal Word But there was a farther design upon the world to be accomplished by him and therefore the work was signally to be his that is as to immediate Operation though as to Authority and Order it peculiarly belonged to the Father and to the Spirit as to Disposition and Ornament Gen. 1.2 Job 26.13 This I say was done for the End mentioned by the Apostle Ephes. 1.10 All things at first were made by him that when they were lost ruined scattered they might again in the appointed season be gathered together into one head in him of which place more at large else-where And this mysterie of the Wisdom of God the Apostle at large unfoldeth Col. 1.15 16 17 18 19. Speaking of the Son by whom we have Redemption he informs us that in himself and his own nature he is the Image of the invisible God that is of God the Father who until then had alone been clearly revealed unto them and that in respect of other things he is the first-born of every creature or as he terms himself Rev. 3.14 the Beginning of the creation of God that is he who is before all creatures and gave Beginning to the Creation of God For so expresly the Apostle explains himself in the next verses By him all things were created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and he is before all things and by him all things consist But this is not the full design of the Apostle He declares not only that All things were made by him but also that All things were made for him v. 16. so made for him that he might be the Head of the Body the Church that is that he might be the fountain head spring and original of the new Creation as he had been of the Old So the Apostle declares in the next words Who is the beginning the first-born from the dead As he was the Beginning and the First-bâ—rn of every creature in the old Creation so he is the Beginning and First-born from the dead that is the Original and Cause of the whole new Creation And hereunto he subjoyns the End and design of God in this whole mysterious work which was that the Son might have the preheminence in all things as he had in and over the works of the old Creation seeing they were all made by him and all consist in him so also he hath over the New on the same account being the Beginning and First-born of them The Apostle in these words gives us the whole of what we intend namely that the making of the worlds and of all things in them in the first Creation by the Son was peculiarly subservient to the Glory of the Grace of God in the Reparation and Renovation of all things by him as incarnate It is not for us to enquire much into or after the reason of this Oeconomy and Dispensation we cannot by searching find out God we cannot find out the Almighty unto perfection Job 11.7 It may suffice us that he disposeth of all things according to the counsel of his own will Ephes. 1.12 This Antecedently unto the consideration of the Effects of it we cannot we may not search into Deut. 29.29 What are the Effects and Consequences of his infinitely holy wise Counsel wherein his Glory shines forth unto his Creatures those we may consider and contemplate on and rejoyce in the light that they will afford us into the treasures of these counsels themselves Now herein we see first that it was the Eternal Design of God that the whole Creation should be put in subjection unto the Word incarnate whereof the Apostle also treats in the second Chapter of this Epistle God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Phil. 2.9 10 11. God hath put all things in subjection unto him not only the things peculiarly redeemed by him but all things what ever as we shall shew in the next words of our Epistle See 1 Cor. 15 24. Heb. 2.8 Rom. 14.11 Hence John saw every creature which is in heaven and earth and under the earth and such as are in the sea even all that are in them ascribing blessing and honour and glory and power unto the Lamb for ever and ever Rev. 5.13 that is owning and avowing their Duty Obedience and Subjection unto him This being designed of God in the Eternal Counsel of his Will before the world was 1 Pet. 1.2 Tit. 1.2 He prepared and made way for it in the Creation of all things by him so that his Title and right to be the Ruler and Lord of all Angels and Men the whole Creation in and of Heaven and Earth might be laid in this great and blessed foundation that he made them all Again God designed from Eternity that his great and everlasting Glory should arise from the new Creation and the work thereof Herein hath he ordered all things to the praise of the glory of his grace Ephes. 1.6 And this praise will he inhabit for ever It is true the works of the old Creation did set forth the glory of God Psal. 19.1 they manifested his eternal power and Godhead Rom. 1.20 But God had not resolved ultimately to commit the manifestation of his glory unto those works though very glorious and therefore did he suffer sin to enter into the world which stained the beauty of it and brought it wholly under the curse But he never suffered spot nor stain to come upon the work of the new Creation Ephes. 5.6 nothing that might defeat eclipse or impair the glory that
indeed this being a difference wherein the Will Authority and Command of God were pleaded on the mistaken side they being all of them clear and full as to the matter by them pleaded for nothing but an immediate Declaration of the mind of God himself as to his removing and taking off the obligation of his own Law could put such an end unto it as that the spirits of men might acquiesce therein Now the Will of God to this purpose before the Writing of this Epistle could only be collected from the nature and state of things in the Church upon the coming of the Messiah and conclusions from thence which the believing Jews were very slow in the admittance of Add hereunto that many Prophesies and promises of the Old Testament setting forth the Glory and beauty of Gospel worship under the names and condition of the Worship then in use as of Priests Levites Sacrifices Offerings Feast of Tabernacles and the like lay directly in the letter against that cessation of Mosaical Rites which the Jews opposed Now who was fit who was able to determine upon these different and various Institutions of God but God himself To declare positively that all Obligation from his former commands was now ceased that his institutions were no more to be observed that the Time allotted unto the Churches obedience unto him in their observance was expired this was no otherwise to be effected but by an immediate Revelation from himself And this is done in this Epistle and that in this only as to the Jews whereby it became the main instrument and means of pulling up their old Church-state and translating it anew into the appointments of our Lord Jesus Christ. Neither is this done by a bare declaration of Gods Authoritative interposition but in a way of Excellent and singular Wisdom and condescention with a manifestation of Gods Love and care unto his Church in the institutions that were now to be removed and the progress of his Wisdom in their gradual instruction as they were able to bear the whole nature design and intendment of them is evidenced to be such as that having received their full End and accomplishment they did of themselves naturally expire and disappear And hereby in that great Alteration which God then wrought in the outward worship of his Church there is discovered such an oneness and unchangeableness in his love and care such a suitableness Harmony and Consonancy in the effects of his Will such an Evidence of infinite Wisdom in disposing of them into a subserviency one to another that they should no where in any thing cross or enterfere and all of them to his own glory in the promotion and furtherance of the light faith and obedience of his Church as sufficiently manifests the Original and fountain whence it doth proceed For my part I can truly say that I know not any portion of Holy Writt that will more effectually raise up the heart of an understanding Reader to an holy Admiration of the Goodness Love and Wisdom of God than this Epistle doth Such I say is the subject matter of this Epistle so divine so excellent so singular And in the handling hereof have we not the least occasional mixture of any Matter Words Sentences Stories Arguments or Doctrines so unsuited to the whole as to argue the interposure of a fallible Spirit Thus we know it hath fallen out in all the Writings of the Christians of the first Ages after the sealing of the Canon of the Scriptures Many things in them appear to proceed from an holy and Heavenly Spirit breathing in their Authors and most of what they contain to be consonant unto the mind of God yet have they all of them evident footsteps that the Authors were subject unto Errors and mistakes even in and about the things written by them And the continuance of their failings in their Writings capable of an easie conviction is no small fruit of the Holy Wise Providence of God and his care over his Church that it might not in after Ages be imposed upon with the great and weighty pretence of Antiquity to admit them into a competition with those which himself gave out to be its infallible and therefore only Rule That nothing of this nature nothing humanitùs meerly after the manner of men befell the Writer of this Epistle in his Work we hope through the assistance of its principal Author to manifest in our Exposition of the several parts of it And this subject matter of this Epistle thus handled further secures us of its original § 25 The design aim and end of the Epistle with the purpose and intention of its Writer which belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancients made a characterism of Writings given by divine inspiration are consonant unto the General Argument and peculiar subject matter of it That the whole Scripture hath an especial end which is peculiar unto it and wherein no other writing hath any share but only so far as it is taken from thence and composed in obedience thereunto is evident unto all that do seriously consider it This end supremely and absolutely is the glory of that God who is the Author of it This is the center where all the lines of it do meet the scope and mark towards which all things in it are directed It is the Revelation of himself that is intended of his mind and Will that he may be glorified wherein also because he is the principal fountain and last end of all consists the order and perfection of all other things Particularly the demonstration of this glory of God in and by Jesus Christ is aimed at The works of Gods Power and Providence do all of them declare his Glory the glory of his eternal Perfections and Excellencies absolutely and in themselves But the End of the Scripture is the glory of God in Christ as he hath revealed himself and gathered all things to an head in him unto the manifestation of his glory For this is life eternal that we know him the only true God and whom he hath sent Jesus Christ. The means whereby God is thus glorified in Christ is by the Salvation of them that do believe which is therefore also an intermediate End of the Scripture These things are written that we may believe that Jesus is the Son of God and that believing we may have life through his name John 20.31 1 Tim. 4.16 Moreover whereas this eternal life unto the glory of God cannot be obtained without faith and obedience according to his will the Scripture is given for this purpose also that it may instruct us in the mind of God and make us wise unto salvation 2 Tim. 3.15 16. Rom. 1.16 2 Pet. 1.3 These in their mutual subserviency and dependance compleat the characteristical End of the Scripture I confess Plato in his Timaeus makes it the End of Philosophy that we may thereby be made like unto God But that Philosophy of his having its
condition with whom in an especial manner he had to do and this in perfect Harmony with the Wisdom of the Holy Ghost in other portions of Scripture So that on this account also its Station in the Holy Canon is secured § 32 Moreover Besides the Peculiar Excellency which is found in the Style of the holy Scripture either evidencing its Divine Original or at least manifesting that there is nothing in it unworthy of such an extract the Authority of its principal Author exerts it self in the whole of it unto the consciences of men And herein is this Epistle an especial sharer also Now this Authority as it respects the minds of men is in part an exurgency of the Holy Matter contained in it and the Heavenly Manner wherein it is declared They have in their Conjunction a peculiar Character differencing their Writings from all Writing of an humane Original and manifesting it to be of God Neither can it otherwise be but that things of Divine Revelation expressed in words of Divine Suggestion and determination will appear to be of a Divine Original And partly it consists in an Ineffable Eâ—anation of Divine Excellency communicating unto his own Word a distinguishing property from its Relation unto him We speak not now of the work of the Holy Ghost in our hearts by his Grace enabling us to believe but of his work in the Word rendring it credible and meet to be bâ—lieved not of the Seal and Testimony that he gives unto the hearts of individual Persons of the Truth of the Scripture or rather of the things contained in it but of the Seal and Testimony which in the Scripture he gives unto it and by it to be his own Work and Word Such a character have the Works of other Agents whereby they are known and discerned to be theirs By such properties are the Works of men discâ—rned and oftentimes of Individuals amongst them They bear the likeness of their Authors and are thereby known to be theirs Neither is it possible that there should be any work of God proceeding so immediately from him as do Writings by Divine Inspiration but there will be such a communication of his Spirit and likeness unto it such an impression of his Greatness Holiness Goodness Truth and Majesty upon it as will manifest it to be from him The false Prophets of old pretended their Dreams Visions Predictions and Revelations to be from him They prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith unto all the Declarations of them Jer. 23.31 and therefore doubtless framed them to as great a likeness unto those that were by inspiration from him as they were able And yet the Lord declares that all their imaginations were as discernable from his Word as Chaff from Wheat and this by that Authority and power wherewith his Word is accompanied whereof they were utterly destitute vers 28 29. And this Authority do all they who have their senses exercised in it find and acknowledge in this Epistle wherein their minds and consciences do acquiesce They hear and understand the voice of God in it and by that Spirit which is promised unto them discern it from the voice of a Stranger And when their minds are prepared and fortified against Objections by the former considerations this they ultimately resolve their perswasion of its Divine Authority into For From this Authority they find a Divine Efficacy proceeding a powerful operation § 33 upon their souls and consciences unto all the Ends of the Scripture A Reverence and awe of God from his Authority shining forth and exerting its self in it being wrought in them they find their minds effectually brought into captivity unto the obedience taught therein This Efficacy and power is in the whole Word of God Is not my Word as a Fire saith the Lord and like an Hammer that breaketh the rocks in pieces Jer. 23.29 that is living and powerful and sharper than any two-edged sword piercing even to the dividing asunder of the soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 As it hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority over men Matth. 7.29 So it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or powerfull Efficacy in and towards them Acts 20.32 James 1.21 yea it is the Power of God himself for its proper end Rom. 1.16 and therefore said to be accompanied with the demonstration of the Spirit and power 1 Cor. 1.4 a Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil drawing the Soul to consent beyond the Efficacy of Rational or Logical Arguments or Geometrical Demonstrations as he adds in the same place And this Divine Power and Efficacy of the Word as to all the ends of it proceeding from the Authority of God in it with his designation of it unto those ends which is that which giveth energie unto all things enabling them to produce their proper Effects and setting limits and bounds to their operation as it is testified unto in innumerable places of the Scripture its self so it hath and doth sufficiently manifest and evidence its self both in the fruits and effects of it on the souls of particular persons and in that work which it hath wrought and doth yet carry on invisibly in the world in despight of all the opposition that is made unto it by the power of Hell in conjunction with the unbelief darkness and lusts of the minds of men as may elsewhere be more at large declared A Learned Man said well Non monent non persuadent Sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia Sed viva sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformantia expressing the summ of what we discourse From hence is all that supernatural Light and knowledge that conviction and restraint that Conversion Faith Consolation and Obedience that are found amongst any of the Sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Scripture is divinely inspired and profitable being written by the Holy Ghost for this purpose that in it as a common healing Office for souls all men may chuse the Medicine suited to cure their own distempers Such is the Nature Power and Efficacy of this Epistle towards them that do believe It searches their hearts discovers their thoughts principles their consciences judges their Acts inward and outward supports their Spirits comforts their souls enlightens their minds guides them in their hope confidence and love to God directs them in all their communion with him and obedience unto him and leads them to an enjoyment of him And this Work of the Holy Ghost in it and by it seals up its Divine Authority unto them so that they find rest spiritual satisfaction and great assurance therein When once they have obtained this Experience of its Divine Power it is in vain for Men or Devils
to oppose its Canonical Authority with their frivolous Cavils and Objections Neither is this Experience meerly satisfactory to themselves alone as is by some pretended It is a thing pleadable and that not only in their own defence to strengthen their Faith against Temptations but to others also though not to Atheistical Scoffers yet to humble enquirers which ought to be the frame of all men in the Investigation of Sacred Truths § 34 Unto what hath been spoken we may add that the Canonical Authority of this Epistle is confirmed unto us by Catholick Tradition By this Tradition I intend not the Testimony only of the present Church that is in the world nor Fancy a trust of a Power to declare what is so in any Church whatever but a generall uninterrupted Fame conveyed and confirmed by particular Instances Records and Testimonies in all Ages In any other sense how little weight there is to be laid upon Traditions we have a pregnant instance in him who first began to magnifie them This was Papias a contemporary of Policarpus in the very next Age after the Apostles Tradition of what was done or said by Christ or the Apostles what Expositions they gave he professed himself to set an high value upon equal to if not above the Scripture And two things are considerable in his search after them First That he did not think that there was any Church appointed to be the Preserver and Declarer of Apostolical Traditions but made his enquiry of all the individual ancient men that he could meet withall who had conversed with any of the Apostles Secondly That by all his pains he gathered together a Rhapsody of incredible Stories Fables Errors and useless Curiosities Such issue will the endeavours of men have who forsake the stable Word of Prophesie to follow rumors and reports under the specious name of Traditions But this Catholick Fame whereof we speak confirmed by particular Entrances and Records in all Ages testifying unto a matter of Fact is of great importance And how clearly this may be pleaded in our present case shall be manifested in our Investigation of the Penman of this Epistle And thus I hope we have made it evident that this Epistle is not destitute of any one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible proofs and Arguments whereby any particular Book of the Scripture evinceth its self unto the Consciences of men to be written by Inspiration from God It remaineth now to shew that it is not liable unto any of those Exceptions or Arguments whereby any Book or Writing pretending a claim to a Divine Original and Canonical Authority thereupon may be convicted and manifested to be of another Extract whereby its just priviledge will be on both sides secured § 35 The first consideration of this nature is taken from the Author or Penman of any such Writing The Books of the Old Testament were all of them written by Prophets or holy men inspired of God Hence St. Peter calls the whole of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie 2 Pet. 1.21 Prophesie delivered by men acted or moved therein by the Holy Ghost And though there be a distribution made of the several Books of it from the Subject Matter into the Law Prophets and Psalms Luke 24.44 and often into the Law and Prophets on the same account as Acts 26.2 Rom. 3.22 yet their Penmen being all equally Prophets the whole in general is ascribed unto them and called Prophesie Rom. 1.8 Chap. 16.26 Luke 24.25 2 Pet. 1.19 So were the Books of the New Testament written by Apostles or men endowed with an Apostolical Spirit and in their work equally inspired by the Holy Ghost whence the Church is said to be built on the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone Ephes. 2.20 If then the Author of any Writing acknowledgeth himself or may otherwise be convinced to have been neither Prophet nor Apostle nor endued with the same infallible Spirit with them his work how excellent soever other wayes it may appear must needs be esteemed a meer fruit of his own Skill Diligence and Wisdom and not any way to belong unto the Canon of the Scripture This is the condition for instance of the second Book of Maccabees In the close of it the Author being doubtful what acceptance his endeavours and manner of Writing would find amongst his Readers makes his excuse and affirms that he did his utmost to please them in his Style and Composition of his words So he tells us before Chap. 2. v. 24. that he did but Epitomize the History of Jason the Cyrenean wherein he took great pains and labour The truth is he that had before commended Judas Machabaeus for offering Sacrifices for the dead which indeed he did not but for the living no where appointed in the Law and affirmed that Jeremiah hid the holy Fire Ark Tabernacle and Altar of Incense in a Cave that the same person Antiochus was killed at Nanea in Persia Chap. 1. v. 16. and dyed in the Mountains of torments in his Bowels as he was coming to Judea Chap. 9. whom the first Book affirms to have dyed of sorrow at Babylon Chap. 6. v. 16. who affirms Judas to have written Letters to Aristobulus in the one hundred eighty eighth year of the Seleucian Empire who was slain in the one hundred fifty second year of it Lib. 1. Chap. 1.3 that is thirty six years after his death with many other such mistakes and falshoods had no great need to inform us that he had no special Divine Assistance in his Writing but leaned unto his own Understanding But yet this he doth as we shewed and that openly For the Holy Ghost will not be an Epitomator of a Profane Writing as he professeth himself to have been nor make excuses for his weakness nor declare his pains and Sweat in his Work as he doth And yet to that pass are things brought in the World by Custome Prejudice love of Reputation scorn to be esteemed mistaken in any thing that many earnestly contend for this Book to be written by Divine Inspiration when the Author of it himself openly professeth it to have been of another Extract For although this Book be not only rejected out of the Canon by the Council of Laodicea Hierom and others of the Antients but by Gregory the Great Bishop of Rome himself yet the Church of Rome would now by force thrust it thereinto But were the Author himself alive again I am so well perswaded of his Ingenuity and Honesty from the Conclusion of his Story that they would never be able to make him say that he wrote by Divine Inspiration and little reason then have we to believe it Now this Epistle is free from this Exception The Penman of it doth no where intimate directly or indirectly that he wrote in his own strength or by his own ability which yet if he had done in an Argument of that
nature which he insisted on had been incumbent on him to have declared that he might not lead the Church into a pernicious error in embracing that as given by Inspiration from God which was but a fruit of his Diligence and fallible Indeavours But on the contrary he speaks as in the name of God referring unto him all that he delivers nor can in any Minute Instance be convicted to have wanted his Assistance Circumstances of the general Argument of a Book may also convince it of an humane § 36 or fallible Original This they do for instance in the Book of Judith For such a Nebuchadonosor as should raign in Ninive Chap. 1. v. 1. and make War with Arphaxad King of Ecbatane ver 13. whose Captains and Officers should know nothing at all of the Nation of the Jews Chap. 5. v. 3. that waged War against them in the dayes of Joakim or as other Copies Eliakim the High Priest Ch. 4.5 after whose Defeat the Jews should have peace for eighty years at the least Ch. 16.28.30 is an imagination of that which never had subsistence in rerum natura or a representation of what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Woman ought as the Author of it conceived undertake for the good of her Country Setting aside the consideration of all other discoveries of the fallibility of the whole Discourse This alone is sufficient to impeach its reputation Our Epistle is no way obnoxious unto any exception of this nature Yea the state of things in the Churches of God and among the Hebrews in particular did at that time administer so just and full occasion unto a Writing of this kind as gives countenance unto its ascription unto the Wisdom and Care of the Holy Ghost For if the eruption of the poysonous brood of Hereticks questioning the Deity of the Son of God in Cerinthus gave occasion to the Writing of the Gospel by St. John and if the Dissentions in the Church of Corinth deserved two Epistles for their composition and the lesser Differences between Believers of the Jews and Gentiles in and about the things treated of in this Epistle had a remedy provided for them in the Epistles of St. Paul unto them is it not at least probable that the same Spirit who moved the Penmen of those Books to Write and directed them in their so doing did also provide for the removal of the Prejudices and healing of the Distempers of the Hebrews which were so great and of so great importance unto all the Churches of God And that there is weight in this Consideration when we come to declare the Time when this Epistle was written will evidently appear The most manifest Eviction of any Writing pretending unto the priviledge of Divine Inspiration may be taken from the Subject Matter of it or the things taught and declared therein God himself being the first and only Essential Truth nothing § 37 can proceed from him but what is absolutely so and Truth being but one every way Vniform and Consonant unto it self there can be no discrepancy in the branches of it nor contrariety in the streams that flow from that one Fountain God is also Holy Glorious in Holiness and nothing proceeds immediately from him but it bears a stamp of his Holiness as also of his Greatness and Wisdom If then any thing in the Subject Matter of any Writing be Vntrue Impious Light or any way contradictory to the Ascertained Writings of Divine Inspiration all Pleas and pretences unto that priviledge must cease for ever We need no other Proof Testimony or Argument to evince its Original than what its self tenders unto us And by this means also do the Books commonly called Apochryphal unto which the Romanists ascribe Canonical Authority destroy their own pretentions They have all of them on this account long since been cast out of the limits of any tolerable defence Now that no one portion of Scripture is less obnoxious to any exception of this kind from the Subject Matter treated of and Doctrines delivered in it then this Epistle we shall by Gods assistance manifest in our Exposition of the whole and each particular passage of it Neither is it needful that we should here prolong our Discourse by anticipating any thing that must necessarily afterwards in its proper place be insisted on The place startled at by some Chap. 6. about the impossibility of the recovery of Apostates was touched on before and shall afterwards be fully cleared Nor do I know any other use to be made of observing the scruple of some of Old about the countenance given to the Novatians by that place but only to make a Discovery how partially men in all Ages have been addicted unto their own apprehensions in things wherein they differed from others for whereas if the Opinions of the Novatians had been confirmed in the place as it is not it had been their duty to have relinquished their own Hypothesis and gone over unto them some of them discovered a mind rather to have broken in upon the Authority of God himself declared in his Word than so to have done And it is greatly to be feared that the same Spirit still working in others is as effectual in them to reject the plain sense of the Scripture in sundry places as it was ready to have been in them to reject the words of it in this The Style and Method of a Writing may be such as to lay a just Prejudice against its claim of Canonical Authority For although the Subject Matter of a Writing may be good and honest in the main of it and generally suited unto the Analogie of faith § 38 yet there may be in the manner of its composure and Writing such an Ostentation of Wit Fancy Learning or Eloquence such an affectation of Words Phrases and Expressions such Rhetorical paintings of things small and inconsiderable as may sufficiently demonstrate humane Ambition Ignorance Pride or Desire of Applause to have been mixed in the forming and producing of it Much of this Hierom observes in particular concerning the Book entituled the Wisdom of Solomon Written as it is supposed by Philo an Eloquent and Learned man redolet Graecam Eloquentiam This consideration is of deserved moment in the Judgement we are to make of the spring or fountain from whence any Book doth proceed For whereas great variety of Style and in manner of Writings may be observed in the Penmen of Canonical Scripture yet in no one of them do the least footsteps of the failings and sinful infirmities of corrupted nature before mentioned appear When therefore they manifest themselves they cast out the Writings wherein they are from that Harmony and consent which in general appears amongst all the Books of Divine Inspiratâ—on Of the Style of this Epistle we have spoken before Its Gravity Simplicity Majesty and absolute suitableness unto the High Holy and Heavenly Mysteries treated of in it are as far as I can find not only very
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that clearness evidence and perspicuity as it is now by the Apostles and Preached unto all It is only then the degrees of the manifestation of this mysterie as to openness plainness and evidence that are asserted by the Apostle above all which of the same kind went before but the discovery of it absolutely is not denyed And thus much was necessary in our passage to secure our own interest in the mercy treated about § 33 We may now return a little again unto the Promise given unto Abraham In the pursuit hereof his Posterity was separated to be a peculiar people unto God Their Church-state the whole Constitution of their Worship their Temple and Sacrifices were all of them assigned and appointed unto to the confirmation of the Promise and to the explanation of the way whereby the blessed seed should be brought forth and the work that he should perform for the removal of sin and the Curse and the bringing in of everlasting Righteousness as shall elsewhere be manifested Moreover unto this Deliverer and Deliverance to be wrought by him with the nature of it and the means of its accomplishment by what he was to do and suffer do all the Prophets bear witness The full manifestation hereof seeing it requires an explication of the whole Doctrine of the Messiah concerning his Person Grace and Mediation his Offices Life Death and Intercession the Justification of sinners through his Blood and Sanctification by his Spirit with all other Articles of our Christian Faith all which are taught and revealed though obscurely in the Old Testament would take up an entire Volumn and be unsuitable unto our present design But three things in general the Prophets give Testimony unto him by First By preferring the promised relief and remedy above all the present Glory and Worship of the Church directing it to look above all its enjoyments unto that which in all things was to have the pre-eminence Se◠Isa. 2. v. 2. Chap. 4. v. 2 3 4 5. Chap. 7. v. 13 14 15. Chap. 9. v. 6 7. Chap. 11. v. 1 2 3 4 10 c. Chap. 32. v. 1 2 3 4. Chap. 35. v. 1 2 3 4 5 6 7 8 9 10. Chap. 40. v. 1 2 3 4 5 9 10 11. Chap. 42. v. 1 2 3 4. Chap. 49. v. 18 19. Chap. 51. v. 4 5 6 7. Chap. 59.20 21. Chap. 60. Chap. 61. v. 1 2 3 c. Chap. 65. v. 17 18. Jeremiah 23. v. 5 6. Chap. 30. v. 9. Chap. 31. v. 31 32 33 34. Chap. 32. v. 40 41 42. Ezek. 40. c. Dan. 7.27 Chap. 9. v. 24. Chap. 12. v. 1 2. Hos. 3. v. 5. Joel 3. v. 18. Amos 9. v. 11 12 13 14 15. Obad. v. 21. Micah 4. v. 1 2 3 4. Chap. 5. v. 1 2 3 4. Habbuk 2. v. 14. Hagg. 2. v. 6 7 8 9. Zechar. 2. v. 8 9 10 11 12. Chap. 3. v. 8 9 10. Chap. 6. v. 1◠13. Chap. 9. v. 9 10 11. Chap. 14. v. 3 4 20. Malach. 1. v. 11. Chap. 3.1 2 3. Chap. 4. v. 2. Which places although but a few of those that occur in the Prophets are yet too many to be particularly insisted on But this they all teach with one consent that there was in the Promise which they assert and confirm an Excellency of Blessings far exceeding in Glory and Worth and in advantage unto Believers all that which they outwardly enjoyed in their Peace Prosperity Kingdom and Temple-Worship Now this can be nothing but the Spiritual and Eternal Deliverance of their Persons from sin Curse and Misery with the enjoyment of the Favour of God in this Life and Blessedness hereafter in his Presence for evermore And this in particular is expressed and declared in many of the Promises directed unto especially those which concern the making and establishing of the New Covenant which is that we are in the demonstration of Secondly They do the same in the Description they give of the Person that was to be this Remedy or Relief and of the work that he had to accomplish for that End and Purpose For the former they declare that he was to be the Son of God God and Man in one Person Psalm 2. v. 7. Psalm 110. v. 1. Isa. 9. v. 6 7. Jer. 23. v. 5 6. Zech. 2.8 9 10. and in sundry other places is the same mysterie intimated whereby the Church was farther instructed how God would joyn with the nature of man in the seed of the Woman for the Conquest of the Old Serpent and the destruction of his works And for the latter as they declare his sufferings in an especial manner even what and how he was to suffer in the bruising of his heel or bearing the effect of and Punishment due to sin Psalm 22. Isaiah 53. Dan. 9. v. 24 25. so his teaching ruling and governing of his people in their Obedience unto God by him untill they are saved unto the uttermost as the great Prophet and King of his Church is by them fully manifested Psalm 2. Psalm 22. v. 25. Psalm 45. v. 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17. Psalm 68. v. 17 18. Psalm 72. Psalm 89. v. 9 10 11 12 13. Psalm 96. Psalm 97. Psalm 98. Psalm 99. Psalm 110. Isaiah 11. v. 1 2 3 4 5. Chap. 9.6 7. Chap. 32. v. 1 2. Chap. 35. Chap. 40.11 12. Chap. 42. v. 1 2 3 4. Chap. 45. v. 22 23 24 25. Chap. 49. v. 1 2 3 4 5 6 7 8 9 10 11 12. Chap. 50. v. 4. Chap. 59. v. 16 17. Chap. 61. v. 1 2 3. Chap. 63. v. 1 2 3 4 5 6. Jerem. 23. v. 5 6. Micah 4. v. 2 3. Chap. 5. v. 1 2 3 4. Zechary Chap. 2. v. 8. Mal. 3.1 2 3 4. as in sundry other places Yea herein all the Prophets greatly abound it being the principal work that God raised them up for and inspired them by his Holy Spirit in their severall Generations as Peter declared 1 Epist. 1. v. 10 11 12. Thirdly They did also by taking off the Expectations of men from looking after relief and deliverance by any other way or means whatsoever Psalm 40. v. 8 9. Add hereunto that the whole Fabrick of the Tabernacle and Temple-Worship was contrived appointed and designed in Infinite Wisdom unto no other End but to instruct and direct the Church unto this Promised Deliverer and the Salvation to be wrought by him as shall God assisting abundantly be manifested in our Exposition of the Epistle unto the Hebrews Thus do both the Law and Prophets bear witness unto this Promised Deliverer and § 34 the Deliverance to be wrought by him And this is He whom the Jews and Christians call the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoint with oyle Those who were peculiarly of old consecrated unto God in the great Offices of Kings Priests and Prophets were by his Appointment so to be annointed at least some
Psalm 75. they ascribe this place unto the Messiah and reckon his Horn as the tenth horn of strength granted unto Israel R. Levi Ben Gershom understands by the King in the first place He shall give strength unto his King Saul and by Messiah in the close of the words David who was to be annointed by Samuel the Son of Hanna whose words these are Kimchi applies the words to the Mâ—ssiah whom as he sayes she intended by the Spirit of Prophesie or spoke of from Tradition And indeed the words seem directly to intend him For by him alone doth the Lord judge the Ends of the Earth and he was the Annointed whose Power he would signally exalt And I mention this place only as an instance of the Faith of the Church of old who in all their mercies still had a regard unto the Great Promise of the Messiah which was the Fountain of them all And therefore Hanna here closeth her Prophetical Eulogie with her acknowledgement thereof and faith therein § 15 2 Sam. 23. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Ruleth in man just Ruler in or of the fear of the Lord Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said he would appoint unto me a King which is the Messiah who shall arise and Rule in the fear of the Lord. And it refers thâ—s whole last Prophesie of David or his last words that he spake by the inspiration of the Holy Ghost unto the dayes of the Messiah whence it gives this Preface unto them These are the words of the Prophesie of David which he prophâ—sied concerning the End of the world or for the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the dayes of Consolation that were to come Rab. Isaiah and Rashi interpret the words of David himself and Kimchi also but he mentions the application of it unto the Messiah who was to come of David whom God would raise up unto him which he approveth of Christian Expositors who follow the Jews interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of Israel spake to me by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake concerning me that is by Samuel who annointed me to be King Some he spake unto me by Nathan Our Translators keep to the Letter he spake unto me And that alone answers unto the words of the Verse foregoing The Spirit of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in me or to me so are the Revelations of God expressed See Zech. 4. v. 1 4. and it expresseth the Communication of the mind of God unto the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not his speaking by him unto others And from these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord spake in me do the Jews take occasion to cast the writings of David amongst those which they assign unto that kind of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books written by inspiration of the Holy Ghost The other words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word was in my tongue manifest that it is David himself that is spoken unto and not of in the third Verse and therefore it is some other who is Prophesied of by him namely the Messiah And this the words whereby he is described do also manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling in man that is saith Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over Israel who is called man as it is said and ye the flock of my pasture are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are man Ezek. 34.1 But where the word Adam is used with this praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it no where signifies Israel but is expresly used in a contradistinction from them as Jerem. 32.20 which hast set Signs and Wonders in the Land of Aegypt even unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Israel and in Adam that is as we render it amongst other men that are not Israel So that if any especial sort of men are intended in this Expression it is not Israel but other men And indeed this word is commonly used to denote mankind in general as Gen. 6. v. 3. Chap. 9. v. 6. Exod. 8.18 Chap. 9.10 Chap. 13.2 and universally where ever it is used it signifies either all mankind or humane nature So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is the Ruler over all mankind which is the Messiah alone Unless we shall inteâ—pret this Expression by that of Psal. 68. v. 19. Thou hast ascended on high thou hast lead captivity captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepisti dona in homine and thou hast received gifts in man that is in the humane nature exalted whereof the Psalmist treats in that place For whereas the Apostle Ephâ—s 4. v. 8. renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave gifts unto men it is manifest that he expresseth the End and Effect of that which is spoken in the Psalm for the Lord Christ received gifts in his own humane nature that he might give and bestow them on others as Peter declareth Acts 2. v. 33. The remainder also of the words contain a description of the Messiah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and Righteous One Acts 3.14 And He alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that rules in the things that concern the fear and Worship of God Isa. 11. v. 2 3. So that this place doth indeed belong unto the faith of the Antient Church concerning the Messiah 1 Kings 4. v. 33. In stead of those words concerning Solomon He spake of Trees § 16 from the Cedar Tree that is in Lebanon unto the Hyssop that springeth out of the Wall The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be Prophecied of the Kings of the house of David in this world the duration of time and state of things under the Old Testament and of the Messiah in the world to câ—me so they call the dayes of the Messiah I know of none who have considered what occasion the Targumists could take from the words of the Text to mention this matter in this place I will not say that he doth not intend the Book of Canticles wherein under an Allegory of Trees Herbs and Spices Solomon Prophesieth of and sets forth the Grace and Love of Christ towards his Church and wherein many things are by the latter Targumist applied unto the Messiah also as we shall see There is mention likewise made of the Messiah in the Targum by an addition unto § 17 the Text Ruth 3. v. 15. It was said in the Prophesie that six Righteous Persons should come of Ruth David and Daniel with his Companions and the King Mâ—ssiah The general End of the writing of this Book of Ruth was to declare the Providence of God about the Genealogie of the Messiah And this seems to have been kept in Tradition amongst them And for this Cause doth Matthew expresly mention her name in his Rehearsal of the Genealogie of Christ Mâ—t.
not Moses but their Church under the Law refused that Angel of Gods Presence who was to conduct them that obey him into everlasting rest And the Church of Believers under Joshua which was a Type of the Church of the New Testament adhering unto him found rest unto their souls And this Angel of whom we have spoken was he whom the Talmudists call § 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron Ben Vzziel in his Targum on Gen. 5. ascribes this name unto Enoch He ascended saith he into Heaven by the Word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his name was called Metraton the great Scribe But this Opinion is rejected and confuted in the Talmud There they tell us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the world Or as Elias calls him in Tishbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Gods Presence The mention of this name is in Talm. Tract Saned cap. 4. where they plainly intimate that they intend an uncreated Angel thereby For they assign such things unto him as are incompetent unto any other And as Reuchlin informeth us from the Cabbalists they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron was the Master or Teacher of Moses himself He it is saith Elias who is the Angel alwayes appearing in the Presence of God of whom it is said my name is in him And the Talmudists add that he hath power to blot out the sins of Israel whence they call him the Chancellor of Heaven And Bechai a famous Master among them affirms that his Name signifies both a Lord a Messenger and a Keeper on Exod. 23. A Lord because he ruleth all A Messenger because he standeth alwayes before God to do his Will and a Keeper because he keepeth Israel The Etymologie I confess which he gives unto this Purpose of that name is weak and foolish Nor is that of Elias one jot better who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Tongue One sent But yet it is evident what is is intended by these obscure intimations which are the corrupted relicts of antient Traditions namely the increated Prince of Glory who being Lord of all appeared of old unto the Patriarchs as the Angel or Messenger of the Father And as for the word its self it is either a corrupt expression of the Latin Mediator such as are usual amongst them or a more Gematrical Fiction to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty there being a coincidence in their numericall signification of their Letters And this was another way whereby God instructed the Church of old in the Mysterie of the Person of the Messiah who was promised unto them Exercitatio XI Messiah promised of Old Faith of the antient Church of the Jews concerning him State of the Jews at his coming Expectations of it Exposed to the seducements of Impostors Faith of their Fore-fathers lost among them Sadducees expected a Messiah On what Grounds Consistency of their Principles True Messiah rejected by them General Reason thereof Story of Barcosba and Rabbi Akiba Miracles to be wrought by the Messiah State of the Jews after the dayes of Barcosba Faith of their Fore-fathers utterly renounced Opinion of Hillel denying any Messiah to come Occasion of it Their Judgement of him The things concerning the Messiah mysterious Seeming inconsistencies in the Prophesies and Descriptions of him Reconciled in the Gospel That rejected by the Jews Their imagination of two Messiah's Messiah Ben Joseph and Messiah Ben David Story of Messiah Ben Joseph Of Annillus Rise and occasion of the Fable concerning him Jews acqainted with the Revelation Their story of the building of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Death of Ben Joseph The Fable concerning him disproved The same with that of the Romanists concerning Anti-christ Of Messiah Ben David The faith and expectation of the Jews concerning him The Opinion of Maimonides Summ of the Judaicall Creed Ground and Reason of their present Vnbelief Ignorance of their miserable condition by Nature Ignorance of Acceptable Righteousness And of the Judgement of God concerning Sin Also of the Nature and End of the Law Corrupt Assertions Envy against the Gentiles Because of the Priviledges claimed by them And their Oppressions Judaical Faith concerning the Messiah The Folly of it Of the Promises of the Old Testament Threefold Interpretation of them § 1 WEE have proved the Promise of a Person to be born and annointed unto the Work of relieving mankind from sin and misery and to bring them back unto God And what kind of Person he was to be we have also shewed It remains that we consider what was the Faith of the Antient Church of the Jews concerning him as also what are and have been for many Generations the Apprehensions and Expectations of the same People about the same object of faith with the Occasions and Reasons of their present Infidelity and obstinacy § 2 For the faith of the Antient Church it hath been already sufficiently discoursed What God revealed that they believed They saw not indeed of old clearly and fully into the sense of the Promises as to the way and manner whereby God would work out and accomplish the Mercy and Grace which they lived and dyed in the Faith and hope of But this they knew that God would in his appointed time in and by the nature of man in one to be born of the seed of Abraham and house of David caused Attonement to be made for sin bring in Everlasting Righteousness and work out the Salvation of his Elect. This was abundantly revealed this they stedfastly believed and in the faith thereof obtained a good report or Testimony from God himself that they pleased him inherited the Promises and were made partakers of Life eternal and farther at present we need not enquire into their Light and Apprehensions seeing they must be considered in our Exposition of the Epistle it self which now way is making unto § 3 For the Jews as divested of the Priviledges of their Fore-fathers we may consider them with reference unto two Principal Seasons First From the time of the actual exhibition of the promised seed or the coming of the Messiah to the time of the composition of their Mishnae and Talmuds that ensued thereon Secondly from thence unto this present day and in both these seasons we may consider the prevailing Opinions amongst them concerning the promised Messiah his coming and the work that he hath to do That towards the close of Prophesie in the Church of old the hearts and Spirits of men were intently fixed on a desire and expectation of the coming of the Messiah the last of the Prophets clearly testifies Mal. 3. v. 1. The Lord whom ye are seeking the Angel of the Covenant whom you are desiring shall come suddenly As the time of his coming drew nigh this expectation was encreased and heightned so that they continually looked out after him as if he were to enter amongst them every moment No sooner
informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a great Wise Man and one of the Wise Men of the Mishnae as his sayings in it manifest so that all the Wise men of that Generation followed him and took this Barcosba for their King and Mâ—ssiah And He first applyed unto him the Prophesie of Balaam Num. 24. v. 17. concerning the Star that should arise out of Jacob whereon they changed his name and called him Barchocheba or the Son of the Star or as some say that was his name at first whence the blind Rabbin took occasion to apply that Prediction unto him Concerning him also they interpreted the Prophesie of the Shilo and that also in Hâ—ggai about the shaking of the Heavens and the earth as they acknowledge in the Talmud in the place fore-cited This man therefore a Magician and a bloody Murderer by the common advise and Counsel of their Doctors and Wise men they gathered unto in multitudes and embraced as their Deliverer So soon as he had got strength and power he set himself to the work which they expected from their Messiah namely to conquer the Romans and to extirpate the Christians which last as Justin Martyr who lived near those dayes informs us he endeavoured with all Cruelty In the pursuit of this design he continued for three years and an half obstinately managing a bloody War against the Romans until the Impostor himself was slain their great Rabbi taken and tortured to death with iron Cards and such a devastation made of the whole Nation as that to this day they could never gather together in great numbers in any place of the world Maimonides tells us of this Barcosba whom they all received for their Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Wise men required of him neither Sign nor Wonder that is no miracle but others of them report that he caused Fire to come out of his mouth with other diabolical delusions fit to deceive a poor blinded credulous multitude And the Opinion of Maimonides that they look for no Miracles from the Messiah seems to be vented on purpose to obviate the plea of the Christians from the Miracles wrought by the Lord Jesus and is contrary unto the constant perswasion of most of their Masters and his own judgement declared in other places And the Targum its self in Hâ—b 3. v. 18. hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Miraculous Signs and Redemption that thou shalt work for or by thy Messiah So they call the Miracles wrought at their coming out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hos. 2.15 Targum And on this ground do they studiously and wickedly endeavour to stain by any means the Glory of the Miracles of the Lord Jesus But the end of this Impostor who probably was intended in those words of our Saviour John 5.43 if another come in his own name him will ye receive hath proved the shame and reproach of their hopes and expectations unto all Generations From this time forward the remaining Jews with their Posterity utterly rejected § 7 the faith of their Father Abraham and of the rest of their Progenitors who thereby obtained a good report and this Testimony that they pleased God A Messiah that should be promised unto Adam the common Father of us all one that should be a Spiritual Redeemer from sin and misery a Goel or Redeemer from Death and Wrath a Peace-maker between God and man one that should work out everlasting Salvation the great blessing wherein all the Nations of the Earth were to have an interest a spiritual and eternal Prophet Priest and King God and man in one Person they neither looked for any more nor desired A temporal King and Deliverer promised unto themselves alone to give them Ease Dominion Wealth and Power they would now have or none at all They would not think it thank-worthy towards God himself to send them a Messiah to deliver them from sin And in their expectations of such a one after they had been well wearied with many frustrations they were as was said in their adherence unto Barcosbi almost extirpated from the face of the earth only God in his Providence who hath yet another work to accomplish towards them hath preserved them a Remnant unto his Glory In this condition some of them began to deny that there was any Messiah to be expected § 8 or looked for This opinion is ascribed in the Talmud unto Rabbi Hillel lib. Sand. Câ—p. Chelek This was not that Hilâ—el whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder the famous Master of Traditions who with Shammai lived under the second Temple but another of whom some say that he was the Son of Gamaliel others more probably that he lived a long time after those dayes But when ever he lived they say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Hillel said A Messiah shall not be given unto Israel for they enjoyed him in the dayes of Hezekiah This was a fruit of their applying that Prophesie of Isaiah Chap. 9. v. 5 6. unto Hezekiah for if he was intended therein he was unquestionably the only Messiah But it doth not appear that this opinion was much followed for a great dispute arose amongst them whither Hillel were not to be esteemed an Apostate and to have lost his interest in the world to come by this Opinion Those who following Maimonides make the Article of the coming of the Messiah one of the Fundamentals of the Law are greatly offended at him but he is more gently treated by Joseph Albo Sepher Ikkarim Orat. 1. on the account that this Article is not fundamental but only one branch of the great Root of Reward and Punishments Abarbinel goes another way to excuse him but generally they all condemn his Opinion In this Perswasion then that a Messiah is promised and shall come they all continue But whereas as was before observed they have utterly rejected the Faith and Light of the Church of old they have in their Talmuds and Ages ensuing their Composition coyned so many foolish imaginations concerning Him his Person Work Office Kingdom Life Continuance and Succession as are endless to recount But yet that the Reader may in them consider the wofull condition of men rejected of God cast out of his Covenant and bereaved of his Spirit and withall of how little use the Letter of the Old Testament is unto the vain minds of men wholly destitute of Divine Illumination and Grace and also learn what is that present Perswasion of the Jews which they prefer before the faith of their Fore-fathers and what they conceive of that Messiah for whose sake they reject him in whom alone there is Salvation I shall give an account of the most important heads of their Opinions and conjectures about him as also of the principal occasions of their being hardened in their impenitency and unbelief Our Apostle tells us 1 Tim. 3. v. 16. That without Controversie
The glory of this latter house shall be great above that of the former To clear our Argument intended from these words we must consider 1. What was this latter House we spoke of 2. Wherein the Glory of it did consist § 3 First We are to enquire what House it is whereof the Prophet speaks now this is most evident in the Context This House saith he v. 4. that your eyes look upon and which you so much despise in comparison of the former And v. 8. I will fill saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this House which you are now finishing with glory And v. 9. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this latter House The Prophet doth as it were point to it with his finger This House that you and I are looking upon this House which is so contemptible in your eyes in comparison with that of Solomon which you have either seen or read of this House shall be filled with glory It is true this Temple was three hundred years after re-edified by Herod in the eighteenth year of his Reign which yet hindered not but that it was still the same Temple For this first Structure was never destroyed nor the materials of it at once taken down But notwithstanding the reparation of it by Herod it still continued the one and the same House though much enlarged and beautified by him And therefore the Jews in the dayes of our Saviour overlooked as it were the re-edification of the Temple by Herod and affirm that that House which then stood was forty six years in building John 2.20 as they supposed it to have been upon the first return from Captivity when the whole work and building of Herod was finished within the space of eight years The Targum also of Jonathan Aben Ezra and Kimchi and others interpret the words of that House which was then building by Zerubbabel and Joshua nor do any of the Antient Jews dissent Abarbinel one of their great Masters and Chief among them who invent pretences § 4 to their impenitences and unbelief in his Comment on this place after he hath endeavoured his utmost against the interpretations of the Christians and made use of the reasonings of former Expositors to apply the whole Prophecy unto the second House at least as it was restored by Herod at length refers all that is spoken of the House here unto a third Temple prophesied as he fancieth by Ezekiel to be built in the dayes of the Mâ—ssiah because he saw that if the second House was intended it would be hard to avoid the coming of the Messiah whilest that House stood and continued But we need not insist long in the removall of this fond imagination For 1. It is contrary to express re-doubled affirmations in the Text before insisted on 2. To the whole design of the Context and Prophecy which is expresly to encourage the Jews unto the building of that House which seemed so contemptible in the eyes of some of them 3. To the repetition of this Prophecy Mal. 3.1 where the second Temple is evidently expressed 4. To the Prophecy of Ezekiel wherein a Spiritual and not a material Temple is delineated as we shall elsewhere demonstrate 5. To the time assigned to the glorifying of the House spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet a little while which in no sense can be applyed unto a Temple to be built longer afterwards then that Nation had been a people From the Call of Abraham to the giving of this Promise there had passed about fourteen hundred and ten years and it is now above two thousand years since this Prophecy which in what sense it can be called a little while is hard to imagine This then is the sense that Abarbinel would put on these words It is yet a little while and I will fill this House with Glory that is a very great while hence longer hence then you have been a people in the world I will cause another House to be built 6. To the Targum and all the antient Masters among the Jews themselves 7. To its self for it is by his own confession promised that the Messiah should come to the Temple that is promised to be filled with Glory but the other Third Temple that he fancies is as he said to be built by himself so as he cannot be said to come unto it So that this evasion will not yield the least relief to their obstinacy and unbelief It is evidently the second Temple built by Zerubbabel whose Glory is here foretold The Glory promised unto this house is nextly to be considered This is expressed § 5 absolutely v. 7. I will fill this House with Glory and comparatively with reference unto the Temple of Solomon which some of them had seen v. 9. The Glory of this latter House shall be greater then of the former To understand aright this Promise we must reflect a little upon the Glory of the first House which the glory of this second was to excell It would not answer our present design to digress unto a particular description of Solomon's Temple It is also done by others with great Judgement Diligence and Accuracy I shall therefore only give a brief account of some of the heads of its excellency which our present Argument doth require First then It was very Glorious its principal Architect which was God himself § 6 He contrived the whole Fabrick and disposed of all the parts of it in their order For when David delivered unto Solomon the pattern of the House and the whole Worship of it he tells him All these things the Lord made me understand in writing by his hand upon me even all the Work of this pattern 1 Chron. Chap. 25.19 God gave him the whole in writing That is divinely and immediately inspired him by his holy Spirit to set down the frame of the House and all the concernments of it according to his own appointment and disposal This rendered the House Glorious as answering the Wisdom of him by whom it was contrived And herein it had the advantage above all the Fabricks that ever was on the Earth and in particular the Second Temple whose Builders had no such Idea of their Work given them by inspiration Secondly It was Glorious in the Greatness State and Magnificence of the Fabrick § 7 it self Such a Building it was as was never paralelled in the world which sundry Considerations will make evident unto us as First The design of Solomon the Wisest and Richest King that ever was in this world in the building of it When he undertook the work and sent to Hyram King of Tyre for his assistance he tells him that the House which he was to build was to be great because their God was great above all Gods 2 Chron. 2.5 Nay saith he The House which I am about to build shall be wonderfull and great No doubt but he designed the Structure Magnificent to the utmost that his Wisdom and Wealth would
〈◊〉 and work he carries on to the beginning of the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and work it coheres in sense with the following Verse or this word if you do the work that I covenanted with you and so leaps over those words in the end of ver 4. and whereon the whole fifth verse doth evidently depend For I am with you saith the Lord of Hosts And these following words so my Spirit remaineth among you he interprets for a Promise depending upon the same condition If you do the word that I covenanted with you that is observe the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after they sinned and observed not the Law the Holy Ghost and Prophecy-ceased from amongst them in the dayes of Zachariah and Malachi And to the same purpose Abarbinel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glorious Presence Prophecy and the rest of the Holy thâ—ngs that were then wanting should return unto them if their wayes were right and good And in this fancy they all agree But this wresting of the Text is evident There is no condition intimated in the § 13 words but rather the contrary God promising to be with them as he was in the days of their coming out of the Land of Aegypt wherein the work that he wrought for them depended not on their Obedience but was a meer effect of his own faithfulness as he often declares And those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Spirit standing abiding or remaining in the midst of you among you is no Promise of any thing that was future but a declaration of the presence of God by his Spirit then amongst them to carry them through all difficulties and discouragements that they had met withall And this is evident from the Inference that is made thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear ye not For as the presence of God with them by his Spirit and power was their great encouragement so a Promise of any thing that was future was not suited unto that purpose And hence the Targum of Jonathan supposing the Spirit of Prophesie to be intended referreth the words to the Prophets that wâ—re then amongst them who instructed them in the Will of God But by the Spirit nothing is there intended but the efficacious working of the Providence of God in their Protection as it is explained Zech. 4.6 Not by Might nor by Power but by my Spirit saith the Lord of Hosts And the trajection of the words invented by Kimchi is a bold corruption of the Text and contrary to the whole design of the Prophets message to the people His business was to encourage them to go on with the building of the Temple To this end he bids them be strong and do their work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rabbi Levi Work on this building carry on this Fabrick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Jonathan fall to your labour and thereunto he adds the encouragement from the presence of God who was powerfully present with them by his Spirit as in the dayes that he brought them out of the Land of Aegypt § 14 This Evasion being of no use something more satisfactory must be enquired after something wherein the glory of the latter House must excell that of the former That they may not be utterly silent the Masters of the present Judaical Infidelity fix upon two things which they would perswade us this Glory might consist in First They say the Structure it self either as built by Zerubbabel or at least as restored by Herod was Higher as more capacious then that built by Solomon and the glory of it was encreased by the great riches of the Nations that were brought into it in the dayes of the Hasmonaeans and of Herod when that was accomplish'd which was here foretold that the riches of the Nation should come to that House So Kimchi I will shake this is an Allegorical Expression saith he of the great glory and good that God would bring to Israel in the dayes of the second Temple and when was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was in the dayes of the Hasmonaeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the time of Herod for which he refers us to the Book of Joseph Ben. Gorion the Plagiary of the time of Josephus And this also is repeated by Jarchi and Aâ—arbinel for the Glory of the House its self The same man tells us that his Masters of blessed Memory were divided some referring it unto the time of the standing of the second House of which afterwards Some to its greatness And for its greatness he informs us The second House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Structure of it was great as it is written in the words of our Rabbins of blessed memory and in the Book of Joseph Ben Gorion namely that there was no building in the whole world to be compared with that Structure which Herod built for beauty and excellency But there are not many of this opinion and those that pretend themselves so to be speak contrary to their own Science and conscience They know well enough that the latter Temple was in nothing to be compared unto the former And this Abarbinel acknowledgeth in the entrance of his Exposition of this Prophecy affirming that the people were troubled at the remembrance of the House built by Solomon which was great and high filled with multitudes of Vessels of pure Gold and pretious Stones whereas that which they were building was small according to the Command of the King of Persia and without treasure because of the poverty of the people and though this House was built higher by Herod yet it was not at all enlarged by him but erected precisely on the old foundation But not to enter at present into consideration of the measures of the former Structure Let the latter Temple be thought as wide and long as the former and some Cubits higher doth this presently give it a greater glory then the other a Glory so much greater as to be thus eminently promised and intimated to be brought in with the shaking of Heaven and Earth Sea and dry land Can any thing more fondly be imagined It were endless to reckon up the particular instances wherein it came short of the Glory of the first House Let but the heads of the Beauty and Magnificence thereof above recounted be run over and this will quickly appear In a word notwithstanding the imaginary greatness pretended it had not the hundredth part of the Glory of Solomons House which also these Masters on all occasions acknowledge for besides all the Golden Glorious Vessels and Ornaments of it Besides all the treasures disposed in it besides sundry of the most magnificent parts of the building it self they generally acknowledge that there were five things wanting in the last wherein the principal glory of the first House consisted These are diversly reckoned up by them but in general they all agree about them and they are given us by the Author of Aruch in the
10.17 18. This being performed by him after the dissolution of his humane nature in the open visible separation of his body and soul in which state it was utterly impossible that that nature should put forth any act toward the retrievement of its former condition manifested his existence in another superiour nature acting with power on the humane in the same Person And this one Miracle was a sufficient vindication of the truth which he had taught concerning himself namely that he was the Messiah the Son of God And though any should question his being raised again from the dead by his own power yet the evidence is uncontrollable that he was raised again by the power of God without the application of the means and Ministry of any other whereby the Holy and Eternal God of truth entitled himself unto all that he had taught concerning his Person and Office whilest he was alive And this leaves no room for haesitation in this matter For this being granted none will deny but that he was the Messiah and what principles we proceed upon for the proof of it unto the Jews hath been before declared § 68 Unto what hath been summarily recounted we may lastly add the continuance of the miracles wrought by his power after his leaving of this world and his Ascention into Heaven And there is in them an additional evidence unto what hath been insisted on For whereas the miraculous works that were wrought by himself and his Disciples whilest he conversed with them in the flesh were confined as we observed before unto the Land of Canaan those who afterwards received power from above by his Grant and Donation continued to assert the like mighty works and miracles all the world over so that within the space of a few years there was scarce a famous Town or City in the world wherein some of his Disciples had not received the miraculous gifts of the Holy Ghost And this also distinctly confirms him to be the promised Messiah for whereas the Isles of the Gentiles were to wait for and to receive his Law it was necessary that among them also it should receive this solemn kind of attestation from Heaven § 69 Now from what hath been spoken it appears not only that the Miracles wrought by Jesus were sufficient to confirm the Testimony which he gave concerning himself namely that he was the promised Messiah the Son of God but also that they were so much more eminent then those wherewith God was pleased to confirm the Ministry of Moses in the giving of the Law that the Jews have no Reason to doubt or question his Authority for the reversing of any Institutions of Worship which they had formerly been obliged unto To close this Argument I shall only manifest that the Jews of old were convinced § 70 of the truth of the Miracles wrought by the Lord Jesus and therein a little discover the variety of those pretences whereby they attempt to shield themselves from the natural consequence of that conviction 1. For those who lived in his own dayes see Matth. 18.11 12 13 14. Joh. 7.31 Chap. 19.16 24. Acts 4.16 Acts 19.13 Neither did they at any time dispute his works but only the power whereby they were wrought of which afterwards 2. The fame and reputation of them was such amongst them that those who made an Art and Trade of casting out of Devils used the invocation of the name of Jesus over their possessed which the notoriety of his exerting his Divine power in that kind of works induced them unto See Acts 19.13 They adjured the Spirits by the Name of Jesus whom Paul preached observing the miracles that he wrought in that name For they being ignorant of the true way and means whereby the Apostle wrought his miraculous works after the manner of Magicians they used the name of him whom he preached in their Exorcisms as it was ever the custom of that sort of men to intermix their charms with the names of such persons as they knew to have excelled in mighty works And that this was common among the Jews of those dayes is evident from Luke 9.49 which could no otherwise arise but from a general consent in the acknowledgement of the works wrought by him 3. We have also hereunto the suffrage of the Talmudical Rabbins themselves the most malitious adversaries that ever the Lord Jesus had in this world They intend not indeed to bear witness unto his miracles but partly whilest they relate stories that were continued amongst them by Tradition partly whilest they endeavour to shield their unbelief from the Arguments taken from them they tacitly acknowledge that they were indeed wrought by him This I say they do whilest they labour to shew by what wayes and means those Prodigies and wondrou◠works which are recorded of him were wrought and effected For they who say this or that was the way whereby such a thing was accomplished do plainly acknowledge the doing of the thing it self Greater evidence of their self-conviction it is impossible they should give in or need we desire First In the Talmud its self they have traditional stories of miracles wrought by the § 71 Disciples of Jesus and by others in his name which although they are like the rest of their Narrations foolish and insipid yet they evidence the Tradition that was amongst them from the forementioned conviction Thus in Aboda Zara they have a story concerning James who lived longest amongst them It happened they say that Eleacer the Son of Dama was bitten by a Serpent and James of the Village of Sechaniah that is Bethany came to cure him in the name of Jesus the son of Pandira but R. Ishmael opposed him and said it is not lawful for thee thou Son of Dama So owning that Miracles and Cures were wrought by James in the name of Jesus And in Sabbat Hierusal Distinct. Schemona Scheraticin they tell us that the Son of Rab. Jose the Son of Levi had swallowed poyson a certain man came and communed with him in the name of Jesus the Son of Pandira and he was healed but when he was gone out one said unto him how didst thou advice him he said by such a word the other replied tha◠it had been better for him to have dyed then to have heard that word I mention these things only to shew that they were never able to stifle the Tradition that passed among themselves concerning the Miracles wrought by Jesus and his Disciples But this conviction more evidently discovers its self in their endeavours to assign his § 72 mighty works unto other causes so that they may not from them be forced to acknowledge his Divine power and the presence of God with him And there are two pretences which they make use of The first is that of their fore-fathers Mat. 12.24 They would have the Devil to be the Author of them and that he wrought them by Magical Incantations This they pleaded of old and this
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
and that by it to declare his rule even over his enemies and to make his people those given unto him willing and obedient v. 3. The inheritance given by the Father unto Christ being wholly in the possession of another it became him to take it out of the Vsurpers hand and deliver it up to him whose right it was and this he did and doth by the Revelation of his mind in the preaching of the Word Col. 1.12 13. And from these considerations it is that 4. The whole Revelation and Dispensation of the will of God in and by the Word is as was said eminently appropriated unto the Father Eternal life the counsel the purpose ways means and procurer of it was with the Father and was manifested to us by the word of truth 1 Joh. 1.1 2. And it is the Father that is his will mind purpose grace love that the Son declares Joh. 1.18 in which work he speaks nothing but what he heard from and was taught by the Father Joh. 8.28 And thence he says the doctrine is not mine that is principally and originally but his that sent me Joh. 7.16 And the Gospel is called the Gospel of the glory of the blessed God 1 Tim. 1.11 which is a periphrasis of the Person of the Father who is the Father of glory Ephes. 1.17 And we might also declare that the great work of making this Gospel effectual on the minds of men doth peculiarly belong unto the Father which he accomplisheth by his Spirit 2 Cor. 3.18 c. 4.6 But that is not our present business Thus the Revelation of events that should befall the Church to the end of the world that Christ signified by his Angel unto John was first given him of the Father Revel 1.1 And therefore though all declarations of God and his will from the foundation of the world were made by the Son the second Person of the Trinity and his Spirit speaking in the Prophets 1 Pet. 1.11 12 13. yet as it was not by him immediately no more was it as absolutely so but as the great Angel and Messenger of the Covenant by the will and appointment of the Father And therefore the very Dispensers of the Gospel are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to treat as Embassadours about the business of Christ with men in the name of God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle as if God the Father exhorted in and by us 2 Cor. 5.20 For to him doth this whole work principally relate And from the appropriating of this work originally and principally to the Father there are three things that are particularly intimated unto us 1. The Authority that is to be considered in it the Father is the Original of all power and Authority of him the whole Family of Heaven and Earth is named Ephes. 3.15 He is the Father of the whole Family from whom Christ himself receives all his Power and Authority as Mediator Mat. 28.18 which when his work is accomplished he he shall give up again into his hand 1 Cor. 15.28 He sent him into the world set him over his house gave him command unto his work The very name and Title of Father carries Authority along with it Mal. 1.6 And in the disposal of the Church in respect of this paternal power doth the Son affirm that the Father is greater than he Joh. 14.28 And runs up the contempt of the word in the preaching of it by his Messengers into a contempt of this Authority of the Father he that refuseth you refuseth me he that refuseth me refuseth him that sent me The Revelation then and dispensation of the mind and will of God in the word is to be considered as an act of Supream Soveraign Authority requiring all subjection of Soul and Conscience in the receiving of it It is the Father of the Family that speaks in this word he that hath all power and Authority essentially in him over the souls and eternal conditions of them to whom he speaks And what holy reverence humility and universal subjection of soul to the word this in a particular manner requires is easie to be apprehended 2. There is also Love In the Oeconomy of the blessed Trinity about the work of our Salvation that which is eminently and in an especial manner ascribed unto the Father is Love as hath been at large elsewhere shewed 1 Joh. 4.9 10 16. God that is the Father saith he is Love And how he exerts that property of his nature in the work of our Salvation by Christ he there shews at large So Joh. 3.16 Rom. 5.7 8. To be Love full of Love to be the especial spring of all fruits of Love is peculiar to him as the Father And from Love it is that he makes the Revelation of his Will whereof we speak Deut. 7.8 c. 33.3 Psal. 147.19 20. 2 Cor. 5.18 19. It was out of infinite Love mercy and compassion that God would at all reveal his Mind and Will unto sinners He might for ever have locked up the treasures of his Wisdom and Prudence wherein he abounds towards us in his word in his own eternal breast He might have left all the Sons of men unto that woful darkness whereunto by Sin they had cast themselves and kept them under the chains and power of it with the Angels that sinned before them unto the judgement of the great dâ—y But it was from infinite Love that he made this condescension to reveal himself and his Will unto us This mixture of Authority and Love which is the spring of the Revelation of the Will of God unto us requires all readiness willingness and chearfulness in the receipt of it and subâ—ission unto it Besides these also 3. There is Care eminently seen in it The great Care of the Church is in and on the Father He is the Husbandman that takes Care of the Vine and Vineyard Joh. 15.1 2. And thence our Saviour who had a delegated Care of his people commends them to the Father Joh. 17. as to whom the Care of them did principally and originally belong Care is proper to a Father as such to God as a Father Care is inseparable from paternal Love And this also is to be considered in the Revelation of the Will of God What directions from these Considerations may be taken for the use both of them that dispense the word and of those whose duty it is to attend unto the dispensation of it shall only be marked in our passage For the Dispensers of the Word Let them 1. Take heed of pursuing that work negligently which hath its spring in the Authority Love and Care of God See 1 Tim. 4.13 14 15 16. 2. Know to whom to look for supportment help ability and encouragement in their work Ephes. 6.19 20. And 3. Not be discouraged whatever opposition they meet with in the discharge of their duty considering whose work they have in hand 2 Cor. 4.15 16. 4. Know how they ought to dispense the
the use of others And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie to give Hos. 14.2 Verbum accipiendi dare significat cuâ—n accipiunt aliunde ut dent say the Jewish Masters And it was after his Resurrection that this accession was made unto his Kingdom in such an eminent and visible manner as to be a testimony of his Office Joh. 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost was not yet because Jesus was not yet glorified not eminently given and received as to these gifts Acts 19.2 And this investiture of him with power over all gifts he makes the bottom of the mission of the Apostles Matth. 28.18 This he had as a fruit of his suffering as a part of his purchase and it is a choice portion of his Lordship and Kingdom The End also why all these gifts are given into his power and disposal is evident 1. The propagation of his Gospel and consequently the setting up of his Kingdom in the world dâ—pends upon them These are the Arms that he furnished his Messengers withall when he sent them forth to fight with to conquer and subdue the world unto him And by these they prevailed By that Spirit of wisdom and knowledge prayer utterance wherewith they were endowed attended where and when needful with the extraordinary gifts before mention'd did they accomplish the work committed unto their charge Now the Lord Christ having a right unto a Kingdom and Inheritance given him which was actually under possession of his Adversary it was necessary that all those arms wherewith he was to make a conquest of it should be given to his disposal 2 Cor. 10.4 These were the weapons of the warfare of his Apostles and Disciples which through God were so mighty to cast down the strong holds of sin and Sathan These are the slings and stones before which the Goliahs of the Earth and Hell did fall This was that power from above which he promised his Apostles to furnish them withall when they should address themselves to the conquest of the world Acts 1.8 With these weapons this furniture for their warfare a few despised persons in the eyes of the world went from Judea unto the ends of the earth subduing all things before them to the obedience of their Lord and Master And 2. By these is his Church edified and to that end doth he continue to bestow them on men and will do so to the end of the world 1 Cor. 12.7 13 14. Ephes. 4.8 9 10 11 12 13. Rom. 12.6 7 8. 1 Pet. 3.10 11. Col. 2.19 And for any to hinder their growth and exercise is what in them lies to pull down the Church of Christ and to set themselves against that testimony which he gives in the world that he is yet alive and that he takes care of his Disciples being present with them according unto his promise 3. And by these means and ways is God glorified in him and by him which is the great end of his Lordship over all the gifts of the Spirit That we may a little by the way look into our especial concernment in these things the order of them and their subserviency one to another may be briefly considered For as Natural gifts are the foundation of and lie in an especial subordination unto Spiritual so are Spiritual gifts enlivened made effectual and durable by Grace The principal end of Christ's bestowing gifts is the erection of a Ministery in his Church for the ends before mentioned And where all these in their order and mutual subserviency unto one another are received by any there and there alone is a competent furniture for the work of the Ministery received And where any of them as to their whole kind are wanting there is a defect in the Person if not a nullity as to the Office Natural gifts and endowments of mind are so necessary a foundation for any that looks towards the work of the Ministery that without some competent measure of them it is madness and folly to entertain thoughts of any progress Unless unto these Spiritual gifts are in Christ's time super-added the other will be never of any use for the edification of the Church as having in their own nature and series no especial tendency unto that end Nor will these super-added spiritual gifts enable any man to discharge his duty unto all well-pleasing before God unless they also are quickned and seasoned by Grace And where there is an intercision of this series and order in any the defect will quickly appear Thus some we see of excellent natural endowments in their first setting forth in the world and in their endeavours on that single stock promising great usefulness and excellency in their way who when they should come to engage in the service of the Gospel evidence themselves to be altogether unfurnished for the employment they undertake yea and to have lost what before they seemed to have received Having gone to the utmost length and bounds that Gifts meerly Natural could carry them out unto and not receiving super-added Spiritual gâ—fts which the Spirit of Christ bestoweth as he pleaseth 1 Cor. 12.11 they faint in the way wither and become utterly useless And this for the most part falleth out when men either have abused their natural gifts to the service of their lusts and in an opposition to the simplicity of the Gospel or when they set upon Spiritual things and pretend to the service of Christ meerly in their own strength without dependance on him as the Heir and Lord of all for abilities and furniture for his work or when they have some fixed corrupt end and design to accomplish and bring about by a pretence of the Ministery without regard to the glory of Christ or compassion to the souls of men which the Lord Christ will not prostitute the gifts of his Spirit to make them serviceable unto And sundry other causes of this failure may be assigned It is no otherwise as to the next degree in this order in reference unto spiritual gifts and saving grace When these gifts in the good pleasure of the Lord of them are super-added unto the natural endowments before mentioned they carry on them who have received them cheerfully comfortably and usefully in their way and progress The former are increased heightned strengthned and perfected by the latter towards that special end whereunto themselves are designed namely the glory of Christ in the work of the Gospel But if these also are not in due season quickned by saving grace if the heart be not moistned and made fruitful thereby even they also will wither and decay Sin and the world in process of time will devour them whereof we have daily experience in this world And this is the Order wherein the Great Lord of all these Gifts hath laid them in a subserviency one kind unto another and all of them unto his own glory And this that hath been spoken will abundantly discover the reason and ground of the
his shoulders under that Burden which none else could bear when all lay in a desperate condition Secondly The greatness of this delivery it is from Wrath and Curse and Vengeance Eternal Not from a Trouble or Danger of a few dayes continuance not from a momentary suffering but from Everlasting Wrath under the curse of God and power of Satan in the execution of it which necessarily attend sin and sinners And Thirdly The Way whereby he did it not by his word whereby he made the world not by his Power whereby he sustains and rules the things that he hath made not by paying a price of corruptible things not by revealing a way unto us only whereby we our selves might escape that condition wherein we were as some foolishly imagine but by the sacrifice of himself making his soul an Offering for sin and offering up himself unto God through the Eternal Spirit by laying down his Life for us and greater love can no man manifest than by so doing And Fourthly The Infinite Condescension that he used to put himself into that condition wherein by himself he might purge our sins For to this purpose when he was in the form of God he emptied himself of his Glory made himself of no account was made flesh took on him the form of a servant that he might be obedient unto death the death of the Cross. And Fifthly The End of his undertaking for us which was the bringing of us unto God into his Love and Favour here and the Eternal Enjoyment of him hereafter All these things I say doth the Scripture insist frequently and largely upon to set forth the Excellency of the Love of Christ to render it admirable and amiable unto us And these things should we lay up in our Hearts and continually ponder them that we may give due Acceptance and entertainment to this wonderful Love of the Son of God THe Apostle having thus asserted in general the Sacerdotal Office of Christ and the Sacrifice that he offered with the End of it because that could not be done without the greatest Dejection Humiliation and Abasement of the Son that we may not conceive that he was left in or doth yet abide under the same Condition adds the blessed Event and Consequent of his great work and undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate down on the right hand of the Majesty on High These words we have already opened as to their sense and importance The design and meaning of the Holy Ghost in them is nextly to be considered The things to be enquired after to this End are First The scope of the Apostle in these words Secondly The manner of his expressing his intendment and the particulars therein intended Thirdly What he related unto in the Mosaical Oeconomy whereby he strengthened the Argument which he had in hand Two things the Apostle in general designs in these words First That the Lord Christ undertaking to purge our sins did by the one offering of himself perfectly effect it so discharging the whole work of his Priesthood as to the making Attonement for sinners This the blessed issue of his undertaking doth demonstrate Immediately upon his work he entered into the Glorious Condition here expressed a signal pledge and Evidence that his Work was perfected and that God was fully satisfied and well pleased with what he had done Secondly The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words His Spirit did of old signifie both his sufferings and the Glory that should follow 1 Pet. 1.11 as himself interpreted the Scriptures unto his Disciples Luke 24.26 And this upon the close of his work he requested as due unto him upon Compact and Promise John 17.5 These are the things in general designed by the Apostle in these words Secondly The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins and what is particularly intimated therein is to be considered Some mistakes or groundless curiosities must first be removed and then the real importance of the words declared Some contend that the Left Hand of old was most honourable so that the placing of Christ at the Right Hand of God as it denotes his Honour and Glory so also an inferiority unto the Father To this purpose they produce some sayings out of some antient Writers among the Heathen giving the preference of place or dignity unto the Left Hand As these sayings are made use of by the Romanists to answer an Objection of very little moment against Peters Supremacy taken from some antient Episcopal Seals wherein the figure of Paul was placed on the Right Hand of that of Peter But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles And in Scripture the Right Hand doth constantly denote Dignity and Preheminence The instance of Jacobs blessing Josephs Children testifies also the constant usage of those antient times from the intimation of nature it self Gen. 48.17 18 19. And the disposal of the Sheep and Goats at the last day to the Right hand and Left gives the Priviledge to the former So Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand place denoteth a quality of dignity And Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would have signified any lessening or diminution he would not have said sit on my Right Hand but on my Left So that it is Honour and Glory which is signified by this Expression and that only Some granting the Right Hand to denote the most honourable place enquire whither this be spoken in reference unto God the Father himself or unto others that do or may be supposed to sit on his left hand For the first sense contends Maldonate on Matth. 16.19 For saith he though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father yet as to his immediate Rule over the Church he may more shew forth his Power and Glory in the Rule and Government of all things Others contend that it is spoken with respect unto sitting at the left hand above which this is preferred But this whole enquiry is both curious and groundless For First Though sitting at the Right Hand be a token of great Glory and Dignity yet as the Apostle speaks in this very case it is manifest that he is excepted who put all things under him 1 Cor. 15.27 He who thus exalted him over all at his right hand is excepted and Secondly Here is no comparison at all or regard to sitting on the left hand nor is there so where ever that expression is used but only the Glory of Christ the Mediator is absolutely declared And this may be cleared by other instances Solomon placed his Mother when she came unto him on his Right Hand a token of exceeding Honour but he himself sate down on the Throne of the Kingdom 1 Kings 2.19 The Church is said
is to be understood But 1. This suits not at all with the Purpose and Design of the Apostle which is plainly to prove that the Lord Christ then when he spake to us and revealed the will of God and in that work was above the Angels which is not at all proved by shewing what befell him after his work was accomplished 2. It receives no countenance from that other place of chap. 2.5 whither we are sent by these Interpreters For that the Apostle is there treating of a matter quite of another nature without any respect unto these words shall be there declared Neither doth he absolutely there mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world but with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come which what it is we shall enquire upon the place 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the Habitable Earth and is never used absolutely in the Scripture but for the habitable world or men dwelling in it and causelesly to wrest it unto another signification is not to interpret but to offer violence unto the Text. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the World or Habitable Earth with them that dwell therein and nothing else is intended for as the word hath no other signification so the Psalmist in the place from whence the ensuing testimony is taken expounds it by the multitude of the Isles or the Nations lying abroad in the wide earth This is the World designed even that Earth wherein the rational creatures of God converse here below Into this was the Lord Christ brought in by the Father We are therefore nextly to enquire wherein the Fathers bringing of the Son into this world did consist We have seen formerly that some have assigned it unto One thing in particular some Another some to his Incarnation and Nativity some to his Resurrection some to his Mission of the Spirit and propagation of his Kingdom that ensued The Opinion about his Coming to reign in the world a thousand years as also that of his coming at the general Judgment we have already excluded Of the others I am apt to think that it is not any one particular exclusive to the other that the Apostle intendeth or designeth That which was intended in the Old Testament in the Promises of his coming into the world is that which is here expressed by the phrase of bringing him in See Mal. 3.2 The Lord whom ye seek shall come but who may abide the day of his coming Now it was not any one special Act nor any one particular Day that was designed in that and the like Promises But it is the whole work of God in bringing forth the Messiah by his Conception Nativity Unction with the Spirit Resurrection Sending of the Holy Ghost and preaching of the Gospel which is the subject of those Promises And their accomplishment it is which those words express When he brings the first-born into the world that is after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator in the expectation of the coming of the Messiah when he bringeth him forth unto and carries him on in his work unto the accomplishment of it he says Let all the Angels of God worship him And herein most of the former senses are comprised And this Interpretation of the words compleatly answers the intention of the Apostle in the citation of the ensuing Testimony namely to prove that in the discharge of his work of revealing the Will of God he was such an One as by reason of the Dignity of his Person had all Religious Worship Honour due unto him from the Angels themselves This sense also we are led unto by the Psalm whence the ensuing testimony is taken Psal. 97. The Exultation which the first verse of the Psalm requires and calls for is not unlike that which was in the Name of the whole Creation expressed at his Nativity Luke 2.11 And the four following verses are an Allegorical description of the work that the Lord Christ should make in and by the preaching of the Gospel See Mal. 3.2 3 4. chap. 4.1 Matth. 3.10 Luke 2.24 And hereon ensues that shame and ruine which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ v. 8. attended with his glorious Reign in Heaven as a consequent of the Accomplishment of his work v. 9. Which is proposed as a motive unto Obedience and a matter of confidence and rejoycing unto the Church And this is the Fathers bringing of the Son into the world described by the Psalmist and intended by the Apostle It remains that we enquire why and in what sense Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primogenitus or the first-born The common Answer is Non quod post illum alii sed quod ante illum nullus Not that any was born after him in the same way but that none was born before him which as we have shewed before will agree well enough with the use of the Word And this is applied both to the Eternal Gâ—neration of his Divine Person and to the Conception and Nativity of his Humane Nature But if we suppose that his Person and Eternal Generation may be intended in this Expression we must make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first-born to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or only begotten which may not be allowed for Christ is absolutely called the only begotten of the Father in his Eternal Generation his Essence being infinite took up the whole Nature of Divine Filiation so that it is impossible that with respect thereunto there should be any more Sons of God But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first-born is used in relation unto others and yet as I shewed before it doth not require that he who is so should have any other brethren in the same kind of Sonship But because this is by some asserted namely that Christ has many Brethren in the same kind of sonship whereby he is himself the Son of God and is on that account called the first-born which is an assertion greatly derogatory to his Glory and Honour I shall in our passage remove it as a stumbling-block out of the way Thus Schliclingius on the place Primogenitum eum nomine Dei Filium appellat innuens hoc pacto plures Dei esse Filios etiam ad Christum respectu habito scilicet ut ostenderet non ita Christum esse Dei Filium quin alii etiam eodem filiationis genere contineantur quanquam filiationis perfectione gradu Christo multò inferiores And again Primogenitus dicitur Christus quod eum Deus ante omnes Filios eos nimirum qui Christi fratres appellantur genuerit eo scilicet modo quo Deus Filios gignere solet eos autem gignit quos sibi similes efficit primus est Christus qui Deo ea sanctitate similis fuit qualem
Righteousness of any Law whatever 2. Wisdom is required to the making of Righteous Laws This is the eye of Authority without which it can act nothing rightly or equally Effects of Power without Wisdom are commonly unjust and Tyranical alwayes useless and burdensom The Wisdom of Law-makers is that which hath principally given them their renown So Moses tells the Israelites that all Nations would admire them when they perceived the Wisdom of their Laws Deut. 4. Now the Lord Christ is abundantly furnished with Wisdom for this purpose He is the foundation stone of the Church that hath seven eyes upon him Zech. 3.9 A perfection of Wisdom and Understanding in all Affairs of it being anointed with the Spirit unto that purpose Isa. 11.3 4. Yea in him are hid all the Treasures of Wisdom and Knowledge Col. 2.3 it having pleased the Father that in him all fulness should dwell Col. 1.19 So that there can be no defect in his Laws and Administrations on this account He is Wise of heart and knows perfectly what Rules and Actings are suited to the Glory of God and the condition of the subjects of his Kingdom and what tendeth to their spiritual and eternal Advantage He knows how to order all things unto the great end which in his Government he aimeth at And thence do all his Laws and Administrations become righteous And this also well deserves their consideration who take upon them to appoint Laws and Rules within his Dominion unto his Subjects for the ends of his Rule and substance of his Worship Have they Wisdom sufficient to enable them so to do doth the Spirit of the Lord Christ rest upon them â—o make them of quick understanding in the fear of the Lord Are they acquainted with the state and condition the Weakness Temptations Graces of all the people of Christ If they are not how know they but that they may command and appoint them things greatly to their disadvantage when they think to profit them It seems a great self-assuming for men to suppose themselves wise enough to give Laws to the Subjects of Christ in things directly appertaining to his Kingdom 3. They are Righteous because they are Easie gentle and not burdensome The Righteousness and uprightness here mentioned doth not denote strict rigid severe Justice extending its self unto the utmost of what can be required of the subjects to be ruled but Equity mixed with Gentleness tenderness and condescension which if it be absent from Laws and they breath nothing but severity rigor and arbitrary impositions though they may not be absolutely unjust yet they are grievous burdensom Thus Peter calls the Law of commandments contained in the Ordinances of old a yoke which neither their Fathers nor themselves were able to bear Acts 15.10 that is could never obtain rest or peace in the precise rigid observation required of them But now for the Rule of Christ he tells us that his yoke is easie and his burden light Matth. 11.30 and that his commandments are not grievous 1 John 5.3 And this gentleness and easiness of the rule of Christ consisteth in these three things 1. That his Commands are all of them Reasonable and suited unto the principles of that natural Obedience we owe to God and so not grievous unto any thing in us but that principle of sin and darkness which is to be destroyed He hath not multiplied Precepts meerly arbitrary and to express his Authority but given us only such as are in themselves Good and suitable unto the Principles of Reason as might be evinced by the particular considerations of his Institutions Hence our Obedience unto them is called our reasonable service Rom. 12.1 2. His commands are easie because all of them are suited to that principle of the new Nature or new Creature which he worketh in the hearts of all his Disciples It likes them loves them delights in them which makes them easie unto it The Lord Christ rules as we said by his Word and Spirit these go together in the Covenant of the Redeemer Isa. 59.20 21. And their work is suited and commensurate one to the other The Spirit creates a new Nature fitted for Obedience according to the Word and the Word gives out Laws and Precepts suited unto the inclination and disposition of that Nature and in these two consist the Scepter and Rule of Christ. This suitableness of Principle and Rule one to the other makes his Government easie upright and righteous 3. His commands are easie becauses he continually gives out supplies of his Spirit to make his subjects to yield obedience unto them This is that which above all other things sets a lustre upon his Rule The Law was holy just and good of old but whereas it exhibited not strength unto men to enable them unto Obedience it became unto them altogether useless and unprofitable as to the end they aimed at in its observation It is otherwise in the Kingdom of Christ what ever he requires to have done of his subjects he gives them strength by his Spirit and grace to perform it which makes his rule easie righteous equal and altogether lovely Neither can any of the sons of men pretend to the least share or interest in this priviledge 4. This Rule and Administration of Christs Kingdom is righteous because useful and profitable Then are Laws good wholesome and equal when they lead unto the benefit and advantage of them that do observe them Laws about slight and trivial things or such as men have no benefit or advantage by their observation are justly esteemed grievous and burdensome But now all the Laws and whole Rule of the Lord Christ are every way useful and advantagious to his subjects They make them holy righteous such as please God and are useful to mankind This is their nature this their tendency Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report they are all ingenerated in the soul by and in the observance of these Laws of Christ's Rule They free the soul from the power of lust the service of sin fear of death hell and the world guide it in the truth make it fruitful amongst mankind and amiable unto God himself 5. Their end manifests them to be righteous The worth and equity of Laws is taken off when low and unworthy ends are proposed unto their observation But these of the Lord Christ direct unto the highest end propose and promise the most glorious reward so that whatsoever may be done or suffered in an adherence unto them bears no proportion to that exceeding rich and eternal reward which they are attended withall which renders them highly righteous and glorious And many other considerations of the like nature may be added And hence a three-fold Corolary may be taken 1. That our submission to this Scepter of the Lord Christ our obedience to the Laws of his Kingdom and the
Administration thereof is very righteous equal and reasonable What can be farther desired to render it so or to provoke us unto it 2. That the condemnation of those that refuse the Reign of Christ over them that will not yield obedience unto his Laws is most just and righteous On these accounts will their mouthes be stopped for ever when he comes to deal with them who know not God and obey not the Gospel 3. It is our wisdom to content our selves with the Laws of Christ in things that belong unto his Kingdom They alone as we have seen have those properties which make our obedience useful or profitable what-ever we do else in reference unto the same end with them is needless and fruitless drudging V. The righteous Administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto See this declared by the Prophet Isa. 11. v. 1 2 3 4 5 6 7. VI. God is a God in especial covenant with the Lord Christ as he is the Mediator God thy God Of this Covenant I have treated largely else-where and therefore shall not here insist upon it VII The collation of the Spirit on the Lord Christ and his glorious Exaltation are the peculiar works of God the Father God thy God hath anointed thee It was God the Father who designed and appointed him unto his work who actually sent him and set him forth in the fulness of time and therefore on him was it incumbent both to furnish him unto his work and to crown him upon its performance And herein these several Acts partly Eternal partly Temporal are considerable 1. The ingagement of the Eternal Will Wisdom and Counsel of the Father with the Son about his work Prov. 8.22 23 30 31. Isa. 40.10 11 12. 2. His fore-ordination of his coming by an eternal free act of his will 1 Pet. 1.20 Act. 2.23 3. His Covenant with him to abide by him in the whole course of his work Isa. 49.6 7 8 9. chap. 50.7 8 9. 4. His Promise of him from the foundation of the world often reiterated and repeated Gen. 3.15 5. His actual Mission and sending of him in his Incarnation Zech. 2.8 9 10. 6. The exerting of his Almighty power unto that purpose and effect Luke 1.35 7. His giving of him command and commission for his work Joh. 10.18 Joh. 20.21 8. Furnishing him with all the gifts and graces of his Spirit to fit him and enable him unto his work Isa. 11.2 3. Isa. 61.1 2. Matth. 3.16 17. Joh. 1.32 33. Col. 1.19 9. Abiding by him in Care Love Power and Providence during the whole course of his Obedience and Ministry Isa. 49.2 8. 10. Speaking in him working by him and in both bearing witness unto him Heb. 1.1 Joh. 5.19 20 21 22 11. Giving him up unto death Rom. 8.32 Act. 2.23 12. Raising him from the dead 1 Pet. 1.21 Act. 2.24 13. Giving all Power Authority and Judgment unto him Joh. 5.22 Matth. 28.18 14. Exalting of him by his Assumption into heaven and glorious session at his right hand Act. 2.32 33. Phil. 2.9 10. 15. Giving him to be the Head over all unto the Church and subjecting all things under his feet Ephes. 1.20 21 22. 16. In all things crowning him with eternal glory and honour Joh. 17.5 Heb. 2.9 All these and sundry other particulars of the like nature are assigned unto the Father as part of his work in reference unto the Mediation of the Son And amongst them his Exaltation and Vnction with the Oil of gladness hath an eminent place And this are we taught that in this whole work we might see the Authority Counsel and Love of the Father that so our faith and hope through Jesus Christ might be in God who raised him up from the dead and gave him glory 1 Pet. 1.21 VIII The Lord Jesus Christ is singular in this Vnction This is that which the Apostle proves in sundry instances and by comparing him with others who in the most eminent manner were partakers of it And this we are in the consideration of as the particulars of it do occur Neither shall I at present farther insist on the ensuing Observations because I will not longer detain the Reader from the Context namely that IX All that serve God in the work of building the Church according to his appointment are anointed by his Spirit and shall be rewarded by his Power Dan. 12.3 X. The Disciples of Christ especially those who serve him in his Church faithfully are his companions in all his grace and glory Verse X XI XII IN the following Verses the Apostle by another illustrious Testimony taken out of Psal. 102. confirms his principal Assertion in the words ensuing Vers. 10 11 12. Vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one copy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And M.S.T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are the same in the Greek Bibles as in this place of the Apostle nor is there any foot-step of any other old Translation of them in the Psalm The Syriack differs little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no part of the testimony cited but serves only to the introduction of another v. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pass away alluding to that of 2 Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens shall pass away with a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou abidest thou continuest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu stans es tu stas tu stabilis es and Thou standest thou art standing answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Interpreters render variously though to the same purpose involves Boderianus roll them complicabis Tremelius fold them Duplicabis D' Dieu double them up And it is manifest that the Translator reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art the same or thou art I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boderia Et tu sicut existens es and thou art as thou existest Tremel Tu autem sicut es cris But thâ—u shalt be as thou art Properly And thou as thou art art that is art the same The Translation of the Apostle in all things material answereth the Original in the Psalm v. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord is supplied out of the verse fore-going I said O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old before it was that is 〈◊〉 〈◊〉
that all the Angels stood ministring before him as John declares the matter Rev. 5.11 And therefore the Apostle expresly here affirms that they are all ministring spirits cutting off one member of their distinction Neither is there more intended in the ministery of that upper part of the Family of God than is expressed concerning the lower part of it of old Deut. 18.5 God chose the Priests and the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand and to minister in the Name of the Lord. The same persons were both assistentes and ministrantes they stood to minister before the Lord. Now because of this standing and ministring of Angels that is their waiting on God in a readiness to do his Will they may be said in some sense to be the Throne of God from whence he executeth Justice and Judgment for as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 80. v. 1. He that dwelleth between the Cherubims as also Psaâ— 99. v. 1. So the Jews say that the Thrones mentioned Dan. 7. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the higher Princes or Angels as Abarbinel on the place This then is their Office they are all ministring spirits 3. Their Execution of their Office in their actual employment is here also expressed They are ministring spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent out unto a ministery sent out that is they are daily so continually so the word denoting the present time which is always They stand before the presence of God and are continually sent out by him sometimes some sometimes others always those that are sufficient for his work Now as we observed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the whole family service of God which in general is ascribed unto these children and servants of his in the upper part thereof they being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring spirits So here the execution of thâ—ir work is expressed by two words which comprize the whole Ministery of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostleship and labouring Ministery and therein the Harmony is still preserved that is between both parts of the family of God And as in the service of the Church the Ministers thereof do not minister unto men but unto the Lord for and in the behalf of men Acts 13.2 So is it with thâ—se spirits also they are sent out to minister for the good of men but it is the Lord unto whom they minister his Ministers they are not ours Psal. 103. v. 21. though in their ministery belonging unto the same Family with Believers they are their fellow servants As all the servants of a King though otherwise greatly differenced agree in this that they are all servants unto the same Person And these two words express both their Honour that they are immediately sent out from the presence of God they are his Apostles as also their Obedience and diligence they undertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministery to be discharged with Care and due Observance of him by whom they are sent 4. There is expressed the Restriction of their Ministery unto the especial Object of their work and employment it is for them that shall be heirs of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them for their sakes for their good in their behalf who shall inherit salvation Heirs they are at present and hereafter shall inherit or actually obtain salvation by vertue of their Heirship that is elect Believers Yet the Apostle speaketh not of them as Elect nor yet absolutely as Believers but as of Heirs which they obtain by the priviledge of Adoption This gives them Heirship and an interest in the Family of God And the ministery of the superiour part of the Family in behalf of the lower respects them as such that is as Adopted as Children as Heirs as Co-heirs with Christ Rom. 8. v. 16 17. This priviledge I say amongst others innumerable and inexpressible we have by our Adoption that being admitted into the Family of God those blessed Angels whose special ministery respects that Family have us under their constant care It is true that the ministery of Angels is not always absolutely restrained unto the Church or Family of God they are employed also in the government of the world So the Angel that was sent unto Daniel affirms That in the first year of Darius he stood to confirm and strengthen him Dan. 11.1 that is to assist him in the weilding of his new gotten Empire As also chap. 10. v. 13 20 21. he declares how he acted in opposition to the Prince of Persia and stirred up the Prince of Grecia that is how he should do so in the appointed time And so also doubtless are they employed about other Affairs in the world from whence much good redounds unto many who yet belong not unto the Family of God But yet two things we may here observe First That though this Ministery of theirs was not immediately yet it was ultimately for the Church For their sakes were those mighty Empires first raised and afterwards razed to the ground And this is that which they consider in their ministery See Zech. 1.8 9 10 11. And thence it appears that the Prince of the Kingdom of Persia who withstood the Angel was not any Angel of God but the King of Persia himself who laboured to obstruct the work committed unto him Secondly That the Apostle treats in this place of that immediate respect which the ministery of the Angels had unto the Church because in that regard alone he carries on his comparison between them and the Son that only being unto his purpose in hand But it may be objected that this their Ministery will not clearly evince their inferiority and subordination unto Christ seeing he himself also was sent and that for the good of them who shall inherit salvation and is thence called the Apostle of our profession But the differences between him and them in their being sent are so great and manifest that his superiority unto them and preheminence above them is not in the least thereby impeached He was sent by his own voluntary previous choice and condescension they are so in pursuit of the state and condition of their creation He was sent to minister in the form of a servant only for a short season in the days of his flesh they continue to be so from the Beginning to the End of the world He was sent unto that great and mighty work of Mediation which none was worthy to undertake none able to go through withall but himself alone the only begotten Son of God they are sent about the ordinary concernments of the Saints He as the Son they as servants He as the Author of the whole work of the Redemption and Salvation of the Church they as subordinate assistants in the particular promotion of it The general Agreement then of his and their being sent for the good of the Church hath so many and so great differences in the Mannâ—r Causes
hell it self but only the immediate wrath of God But thus is it with Sathan from this ministery of Angels He sees the Church and every Member of it all whom he seeks to devour encamped about protected and defended by this Heavenly Host so that he cannot in any measure have his will at them nay that he cannot touch the soul of any one of them nor cause an hair of the head of any one of them to perish This fills him with self-devouring rage envy and wrath And thus doth God by this way accomplish his judgment upon him And these are some of the Reasons which the Scripture intimates unto us why the Lord is pleased thus to make use of the ministery of Angels which may suffice for an Answer to the first Question before proposed II. The second is Vnto what Ends and Purposes doth God make use of the ministery of Angels for the good of them that do believe The thing it self we suppose in both these Questions It is so directly asserted in the words of the Apostle and so many instances are given of it else-where in the Scripture that it needs not any especial confirmation It will also be farther declared in our annumeration of the ends and purposes of it ensuing As 1. In general God doth it to communitate by them the Effects of his Care and Love unto the Church by Jesus Christ. This God represented unto Jacob in the Vision that he gave him of the Ladder which stood upon the earth and whose top reached unto heaven Gen. 28.12 13. For although the Jews say somewhat to the purpose when they affirm this Ladder to have denoted the dependance of all things here below on them above under the Rule of the Providence of God yet they say not all that was signified thereby Our Saviour tells us Joh. 1.52 That from thence his disciples should see heaven opened and Angels ascending and descending upon the Son of man Plainly alluding unto this Vision of Jacob. For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the son of man cannot denote meerly the Object of Angelical ministration that they should be exercised in their work about his Person but also that by him by means of his mediation the Angels ascend and descend in the work of ministring unto the Saints It is true the great instance of their ministery was given in and about the Person of Christ as Head of the Church They declared his Conception and Nativity Matth. 1.20 Luke 1.35 Luke 2 11 12. They ministred unto him after his temptation Matth. 4.11 They strengthned him in his Agony Luke 22.43 They were Witnesses of his Resurrection and Ascension Luke 24.4 Acts 1.10 11. But by him and on his account they perform the Offices of their mission towards others also even all the Heirs of salvation but this still upon the account of Christ. They ascend and descend on his mediation sent by his Authority aiming at his glory doing his work carrying on his interest as in the following particulars will appear For 1. They are sent in an extraordinary manner to make Revelations of the Will of God about things tending unto the obedience and spiritual advantage of them that do believe Hereof we have many instances in the Old Testament especially in God's dealing with the Patriarchs before the giving of the Law For although the Second Person of the Trinity the Son of God himself did often appear unto them as to Abraham Gen. 18.1 2. with chap. 19.24 and unto Jacob chap. 32.24 whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 48.16 yet God also made frequent use of created Angels in the revelation and discovery of his Mind and Will unto them as is evident from many passages in their story That he used their ministration in the giving of the Law we have before abundantly shewed the Holy Ghost declaring and affirming of it Psal. 68.17 18. Acts 7.63 The like also he continued to do in the Visions of them granted unto the Prophets that ensued unto the end of that Dispensation especially unto Ezekiel and Zechariah So also the same was done under the New Testament as to omit others we have an especial instance Rev. 1.1 How far God is pleased to continue this ministration of Angels unto this day is hard to determine For as many have pretended unto Revelations by Angels which have been meer delusions of Sathan or imaginations of their own brains So to say that God doth not or may not send his Angels unto any of his Saints to communicate his mind unto them as to some particulars of their own duty according unto his word or to fore-shew unto them somewhat of his own approaching work seems in my judgment to be unwarrantably to limit the Holy One of Israel Howbeit such things in particular are to be duly weighed with sobriety and reverence 2. God by them suggests good motions into the minds of his Saints As the devil sets himself on work to tempt them unto evil by suggestions suited unto the principle of sin within them so God employs his holy Angels to provoke them to that which is good by suggesting that unto them which is suitable unto the principle of spiritual life and grace that is in them And as it is difficult to discover the suggestions of Sathan in most cases from the workings of our own minds and our unbelief in them partly because of their connaturalness one to the other and partly because his impressions are not sensible nor produce any effects but as they mix themselves with our own darkness and lusts so it is no less difficult distinctly to take notice of these Angelical motions upon the like account on the other hand For being suitable unto the inclinations of that principle of Grace which is in the hearts of believers and producing no effect but by them they are hardly discerned So that we may have the benefit of many Angelical suggestions of good things which we our selves take no notice of And if it be enquired how these good motions from Angels are or may be distinguished from the motions of the holy Ghost and his actings in Believers I answer that they are differenced sundry ways as 1. These Angelical are ab extra from without Angels have no inbeing in us no residence in our souls but work upon us as an external principle whereas the Holy Spirit abideth with us and dwelleth in us and works ab intra from within the very principles of our souls and minds Whence it follows 2. That these Angelical motions consist in occasional impressions on the mind phancy and imagination by advantages taken from outward objects and present disposition of the mind rendring it meet to receive such impressions and so disposing it to affect the Heart the Will and the Affections whereas the Holy Ghost closeth in his Operations with all the facultie of the soul really and immediately exciting every one of them to gracious actings according to their nature and
Gospel asketh them wither they received the Spirit by the works of the Law or by the Word of Faith Chap. 3.2 that is the Gospel That was the Way and means whereby God communicated unto them his Spirit by whom among many other Priviledges we are sealed unto the day of Redemption This is the Covenant of God that his Spirit and the Word of the Gospel shall go and shall abide together with his Elect Isa. 59.1 And he is given unto us by the Gospel on many accounts 1. Because he is the gift and grant of the Author of the Gospel as to all the especial Ends and concernments of salvation John tells us that the Spirit was not given when Jesus was not as yet glorified Chap. 7.39 that is not in that manner as God hath annexed unto this salvation and therefore Peter tells us that when the Lord Christ ascended up on high he received of the Father the Promise of the Spirit and poured him forth on them which did believe Acts 2.33 And this he did according to his own great Promise and Prediction whilest he conversed with his Disciples in the dayes of his flesh There was not any thing that he more supported and encouraged them withal nor more raised their hearts to an Expectation of than this that he would send unto them and bestow upon them the Holy Ghost for many blessed ends and purposes and that to abide with them for ever as we may see Joh. 14.15 16. And this is the great priviledge of the Gospel that the Author of it is alone the donor and bestower of the Holy Spirit which of what concernment it is in the business of our Salvation all men know who have any acquaintance with these things 2. He is promised in the Gospel and therein alone All the Promises of the Scripture whither in the Old Testament or New whose subject is the Spirit are Evangelical they all belong unto and are parts of the Gospel For the Law had no Promise of the Spirit or any Priviledge by him annexed unto it And hence he is called the holy Spirit of promise Ephes. 1.13 Who next unto the Person of Christ was the great subject of Promises from the foundation of the world 3. By these Promises are Believers actually and really made partakers of the Spirit They are vehicula Spiritus the Chariots that bring this holy Spirit into our Souls 2 Pet. 1.4 By these great and precious Promises is the Divine Nature communicated unto us so far forth as unto the indwelling of this blessed Spirit Every Evangelical Promise is unto a Believer but as it were the cloathing of the Spirit in receiving whereof he receives the Spirit himself for some of the blessed Ends of this great salvation God makes use of the Word of the Gospel and of no other means to this purpose So that herein also it is the grace of God that bringeth salvation Thirdly In our Justification And this hath so great a share in this salvation that it is often called salvation it self And they that are justified are said to be saved as Ephes. 2.8 And this is by the Gospel alone which is a point of such importance that it is the main subject of some of Pauls Epistles and is fully taught in them all And in sundry respects it is by the Gospel 1. Because therein and thereby is appointed and constituted the New Law of Justification whereby even a sinner may come to be justified before God The Law of Justification was that he that did the Works of the Law should live in them Rom. 10.5 But this became weak and unprofitable by reason of sin Rom. 8.3 Heb. 8.7 8 9. That any sinner and we have all sinned and come short of the glory of God should be justified by this Law or Rule implyes a contradiction and is utterly impossible Wherefore God by the Gospel hath constituted a new Law of Justification even the Law of faith Rom. 3.27 which is the holy Declaration of his Will and Grace that sinners shall be justified and accepted with him by faith in the blood of Christ without the Works of the Law that he that believeth shall be saved This is equally constituted and appointed in the Law of faith to be proposed unto all that shall believe And on the account hereof the Gospel is salvation 2. Because in every Justification there must be a Righteousness before God on the account whereof the Person to be justified is to be pronounced and declared righteous this is tendered proposed and exhibited unto us in and by the Gospel This is no other but the Lord Christ himself and his Righteousness Isa. 45.21 22. Rom. 8.3 4. Rom. 10.4 2 Cor. 5.21 Gal. 3.13 14. Now Christ with his whole Righteousness and all the benefits thereof are tendered unto us and given unto or bestowed on them that do believe by the Promise of the Gospel Therein is he preached and proposed as crucified before our eyes and we are invited to accept of him which the souls of Believers through the Gospel do accordingly And 3. Faith it self whereby we receive the Lord Christ for all the Ends for which he is tendered unto us and become actually interested in all the fruits and benefits of his Mediation is wrought in us by the Word of the Gospel For as we have declared it is the seed of all Grace whatever and in especial faith cometh by hearing and hearing by this word of God Rom. 10.17 Conviction of sin is by the Law but faith is by the Gospel And this is the Way and means which God hath appointed on our part for the giving us an actual interest in Justification as established in the Law of the Gospel Rom. 5.1 Again 4. The Promise of the Gospel conveyed unto the soul by the Holy Spirit and entertained by faith compleats the justification of a believer in his own conscience and gives him assured Peace with God And then the whole work of this main branch of our salvation is wrought by the Gospel Fourthly There is in this salvation an instruction and growth in spiritual Wisdom and an Acquaintance with the Mysterie of God even of the Father and the Son which also is an Effect of the Gospel Of our selves we are not only dark and ignorant of heavenly things but darkness it self that is utterly blind and incomprehensive of spiritual Divine Mysteries Ephes. 5.8 and so under the Power of darkness Col. 1.13 as that we should no less than the Devils themselves be holden under the chains of it unto the Judgement of the great Day Darkness and ignorance as to the things of God themselves in respect of the Revelation of them and Darkness in the Mind and Understanding of them in a right manner being revealed is upon the whole world And no heart is able to conceive no tongue to express the greatness and misery of this Darkness The removal hereof is a mercy unexpressible the beginning of our entrance into Heaven
likeness of it was brought forth upon their souls and by the renewing of their minds transformed quite into another image in their souls Chap. 12.2 This the Apostle most excellently expresseth 2 Cor. 3.18 A constant believing contemplation of the Glory of God in this salvation by Christ will change the mind into the image and likeness of it and that by various degrees untill we attain unto perfection when we shall know as we are known Accustoming of our minds unto these things will make them heavenly and our affectious which will be conformed unto them holy This is the way to have Christ dwell plentifully in us and for our selves to grow up into him who is our head And is it nothing to get our minds purged from an evil habit enclining unto earthly things or continually forging foolish and hurtful Imaginations in our hearts This Meditation will cast the soul into another mould and frame makeing the heart a good treasure out of which may be drawn at all times Good things new and old 2. Consolation and supportment under all Afflictions will from hence spring up in the soul. When the Apostle would describe that property of faith whereby it enables a Believer to do and suffer great things joyfully and comfortably he doth it by its work and effect in this matter it is saith he the substance of things hoped for and the evidence of things not seen Chap. 11.1 that is it brings into the soul and makes evident unto it the great things of this salvation the great things of the Love and Grace of God therein and thus it doth no otherwise than by a constant contemplation and holy admiration of them and when this is once done he multiplyes instances to evince what great Effects it will produce especially in its enabling of us to go through difficulties tryals and afflictions And the same also he ascribeth unto Hope which is nothing but the souls waiting and expectation to be made partaker of the fulness of this salvation whose greatness and satisfactory Excellency it doth admire Rom. 5.2 3 4 5. When any Affliction or Tribulation presseth upon a believer hâ— can readily divert his thoughts from it unto the rich grace of God in this salvation which will fill his heart with such a sense of his love as shall carry him above all the assaults of his trouble And a direction to this purpose the Apostle pursues at large Rom. 8.16 17 18 24 25 34 35 36 37 38. This is a safe harbour for the soul to betake it self unto in every storm as he teacheth us again 2 Cor. 4.16 17 18. Whatever befalls us in our outward man though it should press so sore upon us as to ruine us in this world yet we faint not we despond not and the reason is because these things which we suffer bear no proportion unto what we enjoy or expect and the way whereby this consideration is made effectual unto us is by a constant Contemplation by faith on the great unseen things of this salvation which takes off our minds and spirits from a Valuation of the things which we presently suffer and endure And this experience assures us to be our only relief in afflictions which undoubtedly it is our wisdom to be provided for 3. The same may be said concerning Persecution one especial part of Affliction and commonly that which most entangles the minds of them that suffer Now no man can endure Persecution quietly patiently constantly according to the Will of God especially when the Devil pursues his old design of bringing it home unto their persons Job 2.5 unless he hath in readiness a greater Good which shall in its self and in his own mind out-ballance the evil which he suffers And this the Grace of this Salvation will do The soul that is exercised in the contemplation and Admiration of it will despise and triumph over all his outward sufferings which befall him on the account of his interest therein as all Persecution doth This the Apostle declares at large Rom. 8.31 32 33 34. He directs us to an holy Meditation on Gods electing Love the Death and Mediation of Christ the two springs of this Meditation And thence leads us v. 35 36. to a supposition of the great and sore persecutions that may befall us in this world and from the former consideration triumphs over it all v. 37. with a joy and exaltation beyond that of Conquerors in a battle which yet is the greatest that the nature of man is capable of in and about temporal things When the soul is prepossessed with the Glory of this Grace and his interest therein it will assuredly bear him up against all the threatnings reproaches and persecutions of this World even as it did the Apostles of old making them esteem that to be their Honour and Glory which the World looked on as their shame Acts 5.41 and without this the heart will be very ready to sink and faint 4. This also will greatly tend unto the confirmation of our faith by giving us a full Experience of the things that we do believe Then the Heart is immovable when it is established by Experience when we find a substance a reality a spiritual nourishment in things proposed unto us Now how can this be obtained unless we are conversant in our minds about them unless we dwell in our thoughts and affections upon them For thereby do we taste and find how good the Lord is in this work of his Grace Thus this duty being on many accounts of so great importance we may do well to consider wherein it consisteth and there are these four things belonging unto it First Intense Prayer for a Spirit of Wisdom and Revelation to give us an Acquaintance with the Mysterie and Grace of this great salvation In our selves we have no inbred knowledge of it nor can we by our own endeavours attain unto it We must have a new understanding given us or we shall not know him that is true 1 Job 5.20 For notwithstanding the Declaration that is made of this Mysterie in the Gospel we see that the most men live in Darkness and Ignorance of it It is only the Spirit of God which can search these deep things of God and reveal them unto us 1 Cor. 2.10 By him must he who commanded light to shine out of darkness shine into our hearts to give us the light of the knowledge of this glory of God in the face of Jesus Christ 2 Cor. 4.6 And therefore the Apostle prayes for the Ephesians that God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him that the eyes of their understandings being opened they may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatness of his power to us ward who believe Chap. 1.17 18 19. And for the Colossians that they might come unto all riches of the
full assurance of understanding to the acknowledgement of the Mysterie of God and of the Father and of Christ Chap. 2.2 that is that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation the Love Grace and Wisdom of God therein which without this Spirit of Wisdom and Revelation from above we shall not attain unto This then in the first place is to be sought after this are we to abide in constant Prayers and supplications for the teaching instructing revealing enlightning Work and Efficacy of this Spirit that we may be enabled to look into these deep things of God that we may in some measure with all Saints comprehend them and grow wise in the Mysterie of salvation Solomon tells us how this wisdom is to be obtained Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voyce for understanding if thou seekest for her as for silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God It is by praying crying supplications with diligence and perseverance that we attain this Wisdom abide herein or all other attempts will prove but vain How many poor souls otherwise weak and simple have by this means grown exceeding wise in the Mysterie of God And how many more wise in this world through the neglect of it do walk in darkness all their dayes Secondly Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith and holy contemplation but this hath been spoken unto in part already and must again be considered and so need not here to be insisted on Thirdly Sincere love unto and delight in the things that are by the Spirit of God revealed unto us is another part of this duty Herein our Apostle declares what was his frame of heart Phil. 3.8 How doth his heart triumph in and rejoyce over the knowledge he had obtained of Jesus Christ and then indeed do we know any thing of the Grace of God aright when our hearts are affected with what we know Peter tells us that the Saints of old in their believing rejoyced with joy unspeakable and full of glory 1 Ep. 1.8 They discovered that in Christ which maâ—â— their hearts leap within them and all their affections to overflow with delight and joy And this is an Essential part of this Holy Admiration which distinguisheth it from that barren fruitless notional speculation of it which some are contented withall This are we to stir up our hearts unto in all our Meditations of the Grace of God and not to rest untill we find them affected satisfied and filled with an holy complacency which is the most eminent evidence of our interest in and Union unto the things that are made known unto us Fourthly All these things are to be attended with thankfulness and praise This the Apostle was full of and brake forth into when he entred upon the description of this Grace Eph. 1.3 4. and this will be the frame of his heart who is exercised unto an holy admiration of it When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples it is said of him that he reioyced in Spirit Luke 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirit leaped in him and he breaks forth into a solemn Doxologie giving Praise and Glory unto God And is it not their duty to whom they are revealed to do that which out of love unto them our Lord Christ Jesus did on their behalf Thankfulness for the things themselves thankfulness for the Revelation of them thankfulness for the Love of God and the Grace of Jesus Christ in the one and the other is a great part of this duty Secondly This will teach us what esteem we ought to have of the Word of the Gospel by which alone this great salvation is revealed and exhibited unto us the great means and instrument which God is pleased to use in bringing us unto a participation of it This one consideration is enough to instruct us unto what valuation we ought to make of it what price we should set upon it seeing we cannot have the pearl without the purchase of this Field Some neglect it some despise it some persecute it some look upon it as foolishness some as weakness but unto them that believe it is the power of God and the wisdom of God To further us in this duty I shall take up some of those considerations which the words we insist upon do offer unto us and thereby also pass through what yet remains for our instruction in them And we may consider 1. The Excellency and Preheminence of the Gospel which ariseth from the first Revealer that is the Lord Christ the Son of God It was begun to be spoken unto us by the Lord Herein the Apostle prefers it before the Law It is that Word which the Son came to reveal and declare from the bosome of the Father and surely he deserves to be attended unto Hence it is so often called the Word of Christ and the Gospel of Christ not only because it treateth of him but because it proceedeth from him and on that account is worthy of all Acceptation And 2. To neglect the Gospel is to neglect and despise the Son of God who was the Author of it and consequently the Love and Grace of God in sending him So the Lord Christ tells them that preach the Gospel he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Neglect of the Gospel reflects immediately upon the Lord Christ and the Father and therefore our Apostle bids us take heed that we despise not him who spake from Heaven which can be no otherwise done but by neglect of his word Some pretend to honour Christ but they have no regard for his Word yea they may say of it as Ahab of Micaiah that they hate it and have therefore some of them endeavoured to extirpate the preaching of it out of the world as the Papists have done at least have looked on it as an useless thing that the Church might be well enough without But such men will find themselves mistaken when it is too late to seek after a remedy the true Cause of their hatred unto the word is because they can find no other way to express their hatred unto Christ himself Neither did ever any man hate or loath the Gospel but he that first hated and loathed Jesus Christ but against the Word they have many pretences against the Person of Christ none that are as yet passable in the world This makes the Word to bear that which is intended against Christ himself and so will he interpret it at the last day 3. Consider that this Word was confirmed and witnessed unto from Heaven by the mighty Works and Miracles which attended the dispensation thereof So our Apostle here informs us and
things that are God 2 Cor. 4.6 Col. 2.2 Ephes. 3.13 14 15 16 17 18. Matth. 11.25 8. As the Great Father of the Family he adopts them and makes them his sons that so he may bring them unto glory He gives them the power or priviledge to become the sons of God Joh. 1.11 making them heirs and coheirs with Christ Rom. 8.14 15 16 17. sending withall into their hearts the Spirit of adoption enabling them to cry Abba Father Gal. 4.6 The whole right of adopting children is in the Father and so is the authoritative translation of them out of the world and kingdom of Sathan into his own Family and Houshold with their investiture in all the rights and priviledges thereof 9. He confirms them in Faith establisheth them in Obedience preserveth them from dangers and oppositions of all sorts and in manifold wisdom keeps them through his power unto the glory prepared for them as 2 Cor. 1.21 22. Ephes. 3.20 21. 1 Pet. 1.5 Joh. 17.11 10. He gives them the Holy Ghost as their Comforter with all those blessed and unspeakable benefits which attend that gift of his Matth. 7.11 Luke 11.13 Joh. 14.16 17. Gal. 4.6 In brief in bringing the Elect unto Glory all the Sovereign Acts of Power Wisdom Love and Grace exerted therein are peculiarly assigned unto the Father as all ministerial acts are unto the Son as Mediator So that there is no reason why he may not be said by the way of eminency to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader or bringer of his sons unto glory And herein lies a great direction unto Believers and a great supportment for their faith Peter tells us That by Christ we do believe in God that raised him from the dead and gave him glory that our faith and hope might be in God 1 Pet. 1.21 Jesus Christ considered as Mediator is the next but not the ultimate Object of our faith and hope We so believe in him as by him to believe in God that is the Father whose Love is the supreme fountain and spring of our salvation which the Apostle manifests in that double instance of his raising up Christ and giving of him glory thereby declaring himself the principal Author of the great work of his Mediation This he directs us unto so to believe in Christ as that discerning in and by him the Grace Good-will and Love of the Father himself towards us we may be encouraged to fix our faith and hope on him seeing he himself loveth us So that Christ himself had no need to pray for the love of the Father unto us but only for the communication of the effects of it Joh. 16.26 27. And this is the work of faith when as we are directed we pray to the Father in the name of Christ Joh. 16.23 24. And we thus place our faith in God the Father when we conceive of him as the Sovereign Leader of us unto glory by all the instances before mentioned And then doth faith find rest in him delight complacency and satisfaction as we have else-where declared Thirdly There is in these words intimated the principal means that God fixed on for the accomplishment of this design of his for the bringing of many sons unto glory it was by appointing a Captain of their salvation The Jews generally granted that the Messiah was to be the Captain of their salvation but misunderstanding that salvation they also mistook the whole nature of his Office The Apostle doth here evidently compare him unto Joshua the Captain and Leader of the people into Canaan as he had before preferred him above the Angels by whose ministery the Law was given unto the people in the Wilderness which was a Type of their salvation as he farther declares chap. 4. All the sons of God are put under his conduct and guidance as the people of old were under the rule of Joshua to bring them into the glory designed for them and promised unto them in the Covenant made with Abraham And he is called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Ruler and Captain or Author of their salvation on several accounts 1. Of his Authority and Right to rule over them in order unto their salvation so he appeared unto Joshua as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 5.14 The Captain of the Lords host intimating then that there was another Captain and other work to do than what Joshua had then in hand The General of all the People of God as Joab was to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of his actual leading and Conduct of them by his Example Spirit and Grace through all the difficulties of their warfare so he was promised as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 55.4 Princeps Dux Antecessor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Leader and Commander of the people one that goes before them for their direction and guidance giving them an example in his own person of doing and suffering the Will of God and so entring into glory So is he their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.20 Antecessor Fore-runner or as Daniel calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.25 Messiah the Prince or Guide 3. As he is unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chap. 5.9 the Author or Cause of eternal salvation he procured and purchased it for them So that the expression denotes both his acquisition of salvation it self and his Conduct or Leading of the people of God unto the enjoyment of it And the Holy Ghost hereby also intimates that the way whereby God will bring the Sons unto Glory is full of Difficulties Perplexities and Oppositions as that of the Israelites into Canaan was also so that they have need of a Captain Leader and Guide to carry them through it But yet all is rendered safe and secure unto them through the Power Grace and Faithfulness of their Leader They only perish in the Wilderness and dye in their sins who either out of love unto the flesh-pots of Aegypt the pleasures of this world or being terrified with the hardships of the warfare which he calls them unto refuse to go up under his command Fourthly There is expressed in the words the especial way whereby God fitted or designed the Lord Christ unto this Office of being a Captain of salvation unto the Sons to be brought unto Glory To understand this aright we must observe that the Apostle speaks not here of the Redemption of the Elect absolutely but of the bringing them to Glory when they are made Sons in an especial manner And therefore he treats not absolutely of the Designation Consecration or fitting of the Lord Christ unto his Office of Mediator in general but as unto that part and the Execution of it which especially concerns the leading of the Sons unto glory as Joshuah lead the Israelites into Canaan This will give us light into what Act of God towards the Lord Christ is intended in this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And sundry are here pleaded by Expositors not
in your minds The Sons of God are sometimes ready to think it strange that they should fall into calamity and distresses and are apt to say with Hezekiah Remember O Lord we beseech thee how we have walked before thee in truth and with an upright heart and have done that which is good in thy sight and weep sore supposing that this might have freed them from oppositions and Persecutions And as it was with Gideon when the Angel told him the Lord was with him He replies Whence is all this evil come upon us For when they find it is otherwise and begin to apply themselves unto their condition yet if their troubles continue if they are not in their season removed they are ready to be weary and faint in their minds But saith the Apostle consider the Captain of your salvation he hath set you another manner of Example notwithstanding all his sufferings he fainted not The like Argument he presseth Chap. 13.12 13. And the Scripture in many places represents unto us the same consideration The Jews have a saying that a third part of the afflictions and troubles that shall be in the world do belong unto the Messiah But our Apostle who knew better than they makes all the afflictions of the Church to be the afflictions of Christ Col. 1.24 who both before underwent them in his own person and lead the way to all that shall follow him And as the Obedience of Christ which is our pattern doth incomparably exceed what ever we can attain unto so the sufferings of Christ which are our Example did incomparably exceed all that we shall be called unto Our pattern is excellent inimitable in the substance and parts of it unattainable and unexpressible in its degrees and he is the best Proficient who attends most thereunto But what is the End of all this Obedience and suffering death lyes at the door as the Ocean whereunto all these streams do run and seems to swallow them up that there they are lost for ever No for 3. This Captain of our salvation is gone before us in passing through death and entring into glory He hath shewed us in his own Resurrection that great pledge of our immortality that death is not the end of our course but a passage into another more abiding condition He promiseth that whosoever believeth on him that they shall not be lost or perish or consumed by death but that he will raise them up at the last day John 6.39.40 But how shall this be confirmed unto them Death looks ghastly and dreadful as a Lyon that devours all that come within his reach why saith Christ behold me entring into his jaws passing through his power rising from under his dominion and fear not so shall it be with you also This our Apostle disputes at large 1 Cor. 15.12 13 14 15 16 17 18 19 20 21. He is gone before us through death and is become the first fruit of them that sleep And had Christ passed into Heaven before he dyed as did Enoch and Elijah we had wanted the greatest Evidence of our future immortality What then remains for the finishing of our course why the Captain of our salvation after he had suffered entred into Glory and that as our Leader or fore-runner Heb. 6.20 Jesus as our fore-runner is entered into Heaven He is gone before us to evidence unto us what is the End of our Obedience and Sufferings In all this is he a Captain and Leader unto the Sons of God Secondly He guides them and directs them in their way This also belongs unto him as their Captain and Guide Two things in this are they of themselves defective in 1. They know not the way that leads to happiness and glory and 2. They want ability to discern it aright when it is shewed unto them and in both they are relieved and assisted by their Leader in the first by his Word in the latter by his Spirit First Of themselves they know not the way as Thomas said how can we know the way The Will of God the Mysterie of his Love and Grace as to the way whereby he will bring sinners unto Glory is unknown to the Sons of men by nature It was a secret hid in God a sealed Book which none in Heaven or Earth could open But this Jesus Christ hath fully declared in his Word unto all the Sons that are to be brought unto glory He hath revealed the Father from his own bosome John 1.18 and declared those heavenly things which no man knew but he that came down from Heaven and yet at the same time was in Heaven John 3.12 13. In his Word hath he declared the Name and revealed the whole counsel of God and brought life and immortality to light 2 Tim. 1.10 What ever is any way needful useful helpful in their Obedience Worship of God Suffering Expectation of Glory he hath taught it them all revealed it all unto them Other Teachers they need not Had there been any thing belonging unto their way which he had not revealed unto them he had not been a perfect Captain of salvation unto them And men do nothing but presumptuously derogate from his Glory who will be adding and imposing their prescriptions in and about this way Again The Way being revealed in the Word he enables them by his Spirit to see discern and know it in such an holy and saving manner as is needful to bring them unto the End of it He gives them eyes to see as well as provides paths for them to walk in It had been to no purpose to have declared the way if he had not also given them light to see it This blessed work of his Spirit is every where declared in the Scripture Isa. 43.16 And by this means is he unto us what he was unto the Church in the Wilderness when he went before them in a Pillar of fire to guide them in their way and to shew them where they should rest And herein lyes no small part of the discharge of his Office towards us as the Captain of our salvation What ever acquaintance we have with the Way to Glory we have it from him alone and what ever Ability we have to discern the way he is the fountain and Author of it This God hath designed and called him unto And all our Wisdom consists in this that we betake our selves unto him to him alone for instruction and direction in this matter Mark 17.5 Doth not he deservedly wander yea and perish who in war will neglect the orders and directions of his General and attend unto every idle tale of men pretending to shew him a way that they have found out better than that which his Captain hath limited him unto Thirdly He supplyes them with strength by his Grace that they may be able to pass on in their way They have much work lyes before them much to do much to suffer and without him they can do nothing John 15.5
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
frequent use when respecting God as its Object it is to praise by Hymns or Psalms as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi hymnos câ—nam or te hymnis celebrabo I will sing hymns unto thee or praise thee with hymns which was the principal way of setting forth Gods praise under the Old Testament It is not certain whence the second Testimony is taken Some suppose it to be from Isa. 8.17 from whence the last also is cited The words of the Prophet there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words here used by the Apostle But there are sundry things that will not allow us to close with this supposal First The Original is not rightly rendered by the LXX and as we shall see the Apostles words do exactly express the Original in another place Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never but in this place and once more turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX but is constantly rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it is not improbable but that these words might be inserted into the Greek Text out of this place of the Apostle there being some Presumptions and likelihoods that it was the place intended by him especially because the next Testimony used by the Apostle consists in the Words immediately ensuing these in the Prophet But yet that yields another Reason against this supposition For if the Apostle continued on the words of the Prophet to what end should he insert in the midst of them that constant note of proceeding unto another Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again especially considering that the whole Testimony speaks to the same purpose We shall then referr these words unto Psal. 18.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will hope in him the Apostle more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him And that that Psalm had respect unto the Lord Christ and his Kingdom our Apostle sheweth elsewhere by citing another Testimony out of it concerning the calling of the Gentiles Rom. 15.9 Nor was the latter part of the Psalm properly fulfilled in David at all The last Testimony is unquestionably taken out of Isa. 8.17 where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered by the LXX as here by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are begotten or born of any one whilest they are in their tender age But it may be rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is by the LXX Gen. 30.36 Chap. 32.22 Chap. 33.1 2. which is children in a larger sense Verse 11 12 13. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee And again I will put my trust in him And again behold I and the children which God hath given me The words contain First A farther Description of the Captain of salvation and the sons to be brought unto Glory by him mentioned in the Verse foregoing taken from his Office and Work towards them and the Effect thereof upon them He that sanctifieth and they that are sanctified which is the subject of the first Proposition in these words Secondly An Assertion concerning them they are all of one Thirdly A natural consequence of that Assertion which includes also the scope and design of it He is not ashamed to call them brethren Fourthly The confirmation hereof by a Triple Testimony from the Old Testament First He describes the Captain of salvation and the Sons to be brought unto glory by their mutual Relation to one another in sanctification He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sanctifieth and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are sanctified That it is the Son the Captain of salvation that is intended by the sanctifier both what the Apostle affirms immediately of him and them and the ensuing Testimonies whereby he confirms it do make evident And as in the Verse foregoing giving an account why God would have Christ to suffer he describes him by that Property of his Nature which includes a necessity of his so doing so setting forth the Causes on our part of that suffering and the grounds of our advantage thereby he expresseth him and the children by those terms which manifest their Relation unto one another and which they could not have stood in had they not been of the same nature as he afterwards declares Now the same word being here used actively and passively it must in both places be understood in the same sense the one expressing the Effect of the other As Christ sanctifies so are the children sanctified And the Act of Christ which is here intended is that which he did for the Sons when he suffered for them according to Gods appointment as v. 10. Now as was said before to sanctifie is either to separate and to dedicate unto sacred Use or to purifie and make realâ—y holy which latter sense is here principally intended Thus when the Apostle speaks of the effects of the Offerings of Christ for the Elect he distinguisheth between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consummation and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctification Chap. 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one offering he consummated or perfected the sanctified First He sanctifieth them and then dedicates them unto God so that they shall never more need any Initiation into his Favour and service This work was the Captain of salvation designed unto the children that were to be brought unto glory being in themselves unclean and unholy and on that account separated from God he was to purge their natures and to make them holy that they might be admitted into the favour of and find acceptance with God And for the Nature of this work two things must be considered 1. The Impetration of it or the Way and Means whereby he obtained this Sanctification for them and 2. The Application of that Means or real effecting of it The first consisteth in the sufferings of Christ and the merit thereof Hence we are so often said to be sanctified and washed in his blood Eph. 5.25 Acts 20.32 Rev. 1.5 and his blood is said to cleanse us from all our sins 1 John 1.7 As it was shed for us he procured by the merit of his Obedience therein that those for whom it was shed should be purged and purified Titus 2.14 The other consists in the effectual workings of the Spirit of Grace communicated unto us by vertue of the bloodshedding and sufferings of Christ as the Apostle declares Tit. 3.4 5 6. And they who place this sanctification meerly on the Doctrine and Example of Christ as Grotius on this place
those only of the carnal seed of Abraham who embrace the promise are received in this matter to be his seed so all that follow the faith of Abraham and believe unto Righteousness as he did are his sons and the seed of the promise although carnally they were not his off-spring The same also is to be said concerning those names of Sion and Hierusalem of both which such glorious things are spoken I suppose none can imagine that it is the little Hill so called or the streets and buildings of the Town that God did so regard But one of them having been for a season in the days of David the special place of his worship and the other the principal habitation of Church and people God expresseth his Love and Good-will to his Church and Worship under those names and it is a fond thing to suppose that the respects mentioned should be unto those places themselves which now for a thousand years have lain waste and desolate Those promises then which we find recorded concerning Sion Hierusalem the seed of Abraham Jacob Israel do respect the Elect of God called unto the faith of Abraham and worshipping God according unto his appointment be they of what People or Nation soever under heaven And this we have proved before in our dissertation about the Oneness of the Church of the Old and New Testament Fifthly By all people all Nations the Gentiles all the Gentiles not all absolutely especially § 7 at any one time or season are to be understood but either the most eminent and most famous of them or those in whom the Church by reason of their vicinity is more especially concerned God oftentimes charged the Jews of old that they had worshipped the gods of all the Nations whereby yet not all Nations absolutely but only those that were about them with whom they had commerce and communication were intended Those Expressions then of all Nations and all Kingdoms who are said to come into the Church and submit themselves unto the Kingdom of the Messiah at his coming do not denote all absolutely in the world especially at any one time or season but only such as are either most eminent among them or such as God would cause his light and truth to approach unto And those which in an especial manner seem to be designed in those prophetical expressions are that collection of Nations whereof the Roman Empire was constituted which obtained the common appellation of the whole World being for the main of them the posterity of Japhet who were to be perswaded to dwell in the Tents of Shem. The Jews would have all Nations absolutely to be intended and Kimchi with Aben Ezra tells us on Isa. 2.4 in those words of the Prophet He shall judge among the Nations that all Nations of the Earth shall live at peace for what ever controversies they have among themselves they shall come and refer the determination of them to the Messiah living at Jerusalem But how this should be done by all the Nations of the Earth absolutely they are not pleased to declare unto us Certainly the heat of some of their differences will be much abated before they have made a full end of their journey § 8 Sixthly It must be observed that what ever is to be done and effected by the Spirit Grace or Power of the Messiah during the continuance of his Kingdom in this world it is mentioned in the Promises as that which was to be accomplished at or by his coming But here as we before observed lyeth the mistake of the Jews what ever is spoken about his Work and Kingdom they expect to have fulfilled as it were in a day which neither the nature of the things themselves will bear nor is it any way suited unto the Glory of God or the duration of this Kingdom in the world The Kingdom of the Messiah is prophesied of to be set up in the room of the other great Kingdoms and Monarchies that are in the world And if we take an instance in the last Monarchy of Daniel namely the Roman it is spoken of as that which came forth as it were all at once into the world and did all its work immediately when we know that from its first rise to the end of the things there spoken of there passed above the space of a thousand years But yet all the things ascribed unto it are mentioned as attending its rise and coming and that because they were in process of time affected by its power And in like manner all the things that are foretold about the Kingdom of the Messiah are referred unto his Coming because before that they were not wrought and they are produced by his Spirit and Grace the foundation of them all being perfectly and unchangeably wrought in what he did and effected upon his first coming and appearance It is no wonder then that many particular promises seem as yet to be unfulfilled for they were never designed to be accomplished in a day an year an age one place or season but in a long tract of time during the continuance of his Kingdom that is from his coming unto the end of the world And as the care of the accomplishment of those promises is upon so the ordering of the time and season of their being effected belongs unto the Counsel and Will of the Father who as unto his Children and Servants hath engaged unto him that he should see of the travail of his soul in all Generations and as unto his Adversaries hath said Sit thou on my right hand untill I make thine enemies thy footstool § 9 Again There are two wayes whereby Promises may be said to be accomplished by him who gives them The one is when all is done in respect of outward means helps and advantages that is needful for that end and which if men do not embrace and make use of they are left unexcusable and have none to blame for their coming short of enjoying the full benefit of the Promises but themselves alone And in this sense all the Promises contended about are long since accomplished towards all the world There is plentiful provision made in the doings and Doctrine of the Messiah as to outward means for the peace of all the Nations in the world for the Ruine of all false Worship for the uniting of Jews and Gentiles in one body in Peace and Unity and that these things are not actually effected the whole defect lyes in the blindness unbelief and obstinacy of the sons of men who had rather perish in their sins then be saved through obedience to this Captain of Salvation 2. God doth sometimes accomplish his Promises by putting forth the efficacious power of his Spirit and Grace effectually and actually to fulfill them by working the things promised in and upon them unto whom they are promised And thus are all the Promises of God that concern the Messiah his Work his Mediation with the effects of them his Grace and
Spirit at all Times in all Ages absolutely fulfilled in and towards the Elect that seed of Abraham unto whom all the Promises do in an especial manner belong The Election obtaineth the promise although the rest are hardened Now if the Jews or any other Nation under Heaven shall at any time or for a long season continue to reject the terms of Reconciliation with God and of inheriting the promises which are proposed unto them shall their unbelief make the faith of God of none effect God forbid The Truth of God failed not when he brought only Caleb and Joshua into Canaan the whole body of the people being consumed in the Wilderness by reason of their unbelief God hath done doth and alwayes will effectually fulfill all his promises in his Elect and for the residue of men they come not short of the enjoyment of them but upon their own sin blindness and unbelief Moreover it is granted that there shall be a time and season during the continuance § 10 of the Kingdom of the Messiah in this world wherein the generality of the Nation of the Jews all the world over shall be called and effectually brought unto the knowledge of the Messiah our Lord Jesus Christ with which mercy they shall also receive deliverance from their captivity restauration into their own land with a blessed flourishing and happy condition therein I shall not here engage into a confirmation of this concession or assertion The work would be long and great because of the difference about the time season and manner of their Call their following state and condition and so is unmeet for us to undertake in the winding up of these discourses It is only the thing its self that I assert nor have any cause as to the end aimed at to enquire into the time and manner of its accomplishment Besides the Event will be the only sure and infallible Expositor of these things nor in matters of such importance as those before us shall I trouble the Reader with conjectures The thing it self is acknowledged as far as I can understand by all the world that have any acquaintance with these things Christians generally do assert it look for it pray for it and have done so in all Ages from the dayes of the Apostles Mahometans are not without some thoughts of what shall befall the Jews before the end of the world As to the Jews themselves in their false notion of it it is the life of their hopes and Religion What is it then that the Jews plead what do they expect What promises are given unto them they say that they shall be delivered out of their Captivity restored to their own Land enjoy peace and quietness glory and honour therein We say the same concerning them also but by whom shall these things be wrought for them by their Messiah they say at his coming But shall he do all these things for them whether they believe in him or no whether they obey him or reject him love him or curse him Is there no more required unto this delivery but that he should come to them Is it not also that they should come to him Here then lyes the only difference between us we acknowledge that the Promises mentioned are not yet all of them actually fulfilled towards them this they also plead the Reason hereof they say is because the Messiah is not yet come so casting the blame on God who hath not made good his word according to the time limited expresly by himself We say the reason of it is because they come not by faith and obedience unto the Messiah which long since came unto them and so cast the blame where sure it is more likely to lye even on them and their unbelief They are in expectation that the Messiah will come to them we that they will come unto the Messiah and it may be this difference may ere long be reconciled by his Appearance unto them so calling them unto faith and obedience Lastly Suppose there should be any particular Promise or Promises relating unto the Times § 11 and Kingdom of the Messiah either accomplished or not yet accomplished the full clear and perfect sense and intendment whereof we are not able to arrive unto shall we therefore reject that faith and perswasion which is built on so many clear certain undoubted Testimonies of the Scripture its self and manifest in the event as if it were written with the beams of the Sun As such a proceeding could arise from nothing but a foolish conceited pride that we are able to find out God unto perfection and to discover all the depths of Wisdom that are in his Word so it would being applied unto other things and affairs overthrow all assurance and certainty in the world even that which is necessary to a man to enable him to act with any satisfaction unto himself or others What then we understand of the mind of God we faithfully adhere unto and what we cannot comprehend we humbly leave the knowledge and Revelation of unto his Divine Majesty On these and the like Principles which most of them are clear in the Scripture it s § 12 self and the rest deduced immediately from the same fountain of truth it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument whereby they would prove the Messiah not yet to be come from the non-accomplishment of the Promises that relate unto his Coming and Kingdom It were a work endless and useless to undertake the consideration of every particular Promise which they wrest unto their purpose They are not the words themselves but the things promised that are in controversie Now these though expressed in great variety and on occasions innumerable yet may be referred unto certain general heads whereunto they do all belong And indeed unto these heads they are usually gathered by the Jews themselves in all their disputes against Christians These then we shall consider and shew their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament the common acknowledged principle between us § 13 First then they insist upon that universal peace in the whole world which they take to be promised in the days of the Messiah To this purpose they urge the Prophesie recorded Isa. 2.2 3 4. And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it and many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths For out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he shall judge among the nations and shall rebuke many