almost all the eminent kinds of Revelation whereby themselves would distinguish the Spirit of Prophesie from the Inspiration of the Holy Ghost Neither have they any Reason for this distribution but finding the general division before mentioned to have been received in the Church of old they have disposed of the particular Books into their orders at their pleasure casting Daniel as is probable into their last order because so many of his Visions and Prophesies relate unto other Nations besides their own The Law or the Books of Moses they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Pentateuch from the number of the Books or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fives or the five parts of the Law whereunto Hierom in his Epistle to Paulinus wrests those words of the Apostle 1 Cor. 14.19 I had rather speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five words in the Church as if he had respect to the Law of Moses These five Books they divide into Paraschae or Sections whereof they read one each Sabbath day in their Synagogues Genesis into twelve Exodus into eleven Leviticus into ten Numbers into ten Deuteronomy into ten which all make fifty-three whereby reading one each day and two in one day they read through the whole in the course of a year beginning at the Feast of Tabernacles And this they did of old as James testifies Acts 15.21 For Moses of Old time hath in every City them that preach him being read in the Synagogues every Sabbath day Some of them make fifty four of these Sections dividing the last of Genesis into two beginning the latter at Chap. 47. v. 18. constituting the following Chapter in a distinct Section though it have not the usual note of them prefixed unto it but only one single Samech to note as they say its being absolutely closed or shut up on the account of the Prophesie of the coming of the Messiah Chap. 49. whose season is unknown to them They also divide it into lesser Sections and those of two sorts open and close which § 3 have their distinct marks in their Bibles and many superstitious Observations they have about the beginning and ending of them Of the first sort there are in Gen. 43. of the latter 48. In Exodus of the first sort 69. of the latter 95. In Leviticus of the first sort 52. of the Latter 46. In Numbers of the first 92. of the latter 66. Deuteronomy of the first sort 34. of the latter 379. in all 669. Besides they observe the number of the Verses at the end of every Book as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11.42 is the middle letter of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 10 16. the middle word Levit. 13.33 the middle Verse the number of all which through the Law is 23206. Moreover they divide the Law or five Books of Moses into 153. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedarim or Distinctions whereof Genesis contains 42. Exodus 29. Leviticus 23. Numbers 32. Deuteronomy 27. which kind of Distinctions they also observe throughout the Scripture assigning unto Joshuah 14. Judges 14. Samuel 34. Kings 35. Isaiah 26. Jeremiah 31. Ezekiel 29. the Lesser Prophets 21. Psalms 19. Job 8. Proverbs 8. Ecclesiastes 4. Canticles and Lamentations are not divided Daniel 7. Ester 7. Ezra and Nehemiah 10. Chronicles 25. Besides they distribute the Prophets into Sections called Haphters that answer the Sections which are read every Sabbath day in their Synagogues And this Division of the Prophets they affirm to have been made in the dayes of Antiochus Epiphanes whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one when the reading of the Law was prohibited unto them All which things are handled at large by others Having for a long season lost the Promise of the Spirit and therewith all saving § 4 spiritual Knowledge of the mind and will of God in the Scripture the best of their employment about it hath been in reference to the Words and Letters of it wherein their diligence hath been of use in the preservation of the Copies of it entire and free from corruption For after that the Canon of the Old Testament was compleated in the dayes of Ezra and Points or Vowels added to the Letters to preserve the Knowledge of the Tongue and facilitate the right Reading and Learning of it it is incredible what industry diligence and curiosity they have used in and about the Letter of the whole Scripture The collection of their pains and Observations to this purpose is called the Massora or Messara consisting in Criticall Observations upon the words and letters of the Scripture begun to be collected of old even it may be from the dayes of Ezra and continued untill the time of Composing the Talmud with some additional Observations since annexed unto it The Writers Composers and Gatherers of this work they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose principal Observations were gathered and published by Rabbi Jacob Chaiim and annexed to the Venetian Bibles whereas before the Massora was written in other Books innumerable In this their Critical Doctrine they give us the number of the Verses of the Scripture as also how often every Word is used in the whole and with what variety as to Letters and Vowels what is the whole number of all the Letters in the Bible and how often each Letter is severally used with innumerable other useful Observations the summ whereof is gathered by Buxtorfe in his excellent Treatise on that subject And herein is the knowledge of their Masters bounded they go not beyond the Letter but are more blind than Moles in the Spiritual sense of it And thus they continue an example of the righteous Judgement of God in giving them up to the Counsells of their own hearts and an evident instance how unable the Letter of the Scripture is to furnish men with the saving knowledge of the Will of God who enjoy not the Spirit promised in the same Covenant to the Church of the Elect Isa 59.21 § 5 Unto that ignorance of the mind of God in the Scripture which is spread over them they have added another prejudice against the Truth in a strange Figment of an Orall Law which they make equall unto yea in many things prefer before that which is written The Scripture becoming a lifeless Letter unto them the true understanding of the mind of God being utterly departed and hid from them it was impossible that they should rest therein or content themselves with what is revealed by it For as the word whilest it is enjoyed and used according to the mind of God and is accompanied with that Spirit which is promised to lead them that believe into all Truth is full of sweetness and life to the souls of men a perfect Rule of walking before God and that which satiates them with wisdom and knowledge so when it is enjoyed meerly on an outward account as such a writing without any dispensation of suitable Light
Attonement and Reconciliation and that some such thing was signified in their Sacrifices they do each one for himself torture slay and offer a Cock on the day of Expiation to make attonement for their sins and that unto the Devil The Rites of that Diabolical Solemnity are declared at large by Buxtorfius in his Synagog Judaic cap. 20. But yet as this folly manifests that they can find no rest in their consciences without their Sacrifices so it gives them not at all what they seek after And therefore being driven from all other hopes they trust at length unto their own Death for in Life they have no hope making this one of their constant Prayers Let my Death be the Expiation of all Sins But this is the curse and so no means to avoid it Omitting therefore these horrid follies of men under despair an effect of that wrath which is come upon them unto the uttermost the thing its self may be considered That the Sacrifices of Moses's Law in and by themselves should be a means to deliver men from the guilt of sin and to reconcile them unto God is contrary to the Light of Nature their own proper use and express Testimonies of the Old Testament For First Can any man think it reasonable that the blood of Bulls and Goats should of its self make an Expiation of the sin of the souls of men reconcile them to God the Judge of all and impart unto them an Everlasting Righteousness Our Apostle declares the manifest impossibility hereof Heb. 10. v. 4. They must have very mean and low thoughts of God his Holiness Justice Truth of the Demerit of Sin of Heaven and Hell who think them all to depend on the blood of a Calf or a Goat The Sacrifices of them indeed might by Gods appointment represent that to the minds of men which is effectuall unto the whole End of appeasing Gods Justice and of obtaining his Favour but that they should themselves effect it is unsuitable unto all the Apprehensions which are imbred in the heart of man either concerning the nature of God or the Guilt of Sin Secondly Their Primitive and proper use doth manifest the same For they were to be frequently repeated and in all the Repetitions of them there was still new mention made of sin They could not therefore by themselves take it away for if they could they would not have been reiterated It is apparent therefore that their use was to represent and bring to remembrance that which did perfectly take away sin For a perfect work may be often remembred but it need not it cannot be often done For being done for such an End and that End being obtained it cannot be done again The Sacrifices therefore were never appointed never used to take away sin which they did not but to represent that which did so effectually Besides there were some sins that men may be guilty of whom God will not utterly reject for which there was no Sacrifice appointed in the Law of Moses as was the case with David Psal. 51. v. 16. which makes it undeniable that there was some other way of Attonement besides them and beyond them as our Apostle declares Acts 13. v. 38 39. Thirdly The Scripture expresly rejects all the Sacrifices of the Law when they are trusted in for any such End and Purpose which sufficiently demonstrates that they were never appointed thereunto See Psal. 40 v. 6 7 8. Psal. 50. v. 8 9 10 11 12 13. Isa. 1. v. 11 12 13. Chap. 66. v. 3. Amos. 5.21 22. Micha 6. v. 6 7 8. and other places innumerable Add unto what hath been spoken that during the Observation of the whole Law § 22 of Moses whilest it was in force by the Appointment of God himself He still directed those who sought for Acceptance with him unto a New Covenant of Grace whole Benefits by faith they were then made partakers of and whole nature was afterwards more fully to be declared See Jerem. 31. v. 31 32 33 34. with the inferences of our Apostle thereon Heb. 8.12 13. And this plainly everts the whole Foundation of the Jews Expectation of Justification before God on the account of the Law of Moses given on Mount Sinai For to what purpose should God call them from resting on the Covenant thereof to look for Mercy and Grace in and by another if that had been able to give them the help desired In brief then the Jews fixing on the Law of Moses as the only means of delivery from sin and death as they do thereby exclude all mankind besides themselves from any interest in the Love Favour or Grace of God which they greatly design and desire so they cast themselves also into a miserable restless self-condemned condition in this world by trusting to that which will not relieve them and into Endless misery hereafter by refusing that which effectually would make them Heirs of Salvation For whilest they perish in their sin another better more glorious and sure Remedy against all the Evils that are come upon mankind or are justly feared to be coming by any of them is provided in the Grace Wisdom and Love of God as shall now farther be demonstrated The first intimation that God gave of this work of his Grace in Redeeming mankind § 23 from sin and misery is contained in the Promise subjoyned unto the Curse denounced against our first Parents and their Posterity in them Gen. 3. v. 15. The seed of the Woman shall bruise the Heaa of the Serpent and the Serpent shall bruise his Heel Two things there are contained in these words A Promise of Relief from the misery brought on mankind by the Temptation of Satan and an intimation of the Means or Way whereby it should be brought about That the first is included in these words is evident For First If there be not a Promise of Deliverance expressed in these words whence is it that the execution of the sentence of Death against sin is suspended Unless we will allow an Intervention satisfactory to the Righteousness and Truth of God to be expressed in these words there would have been a truth in the suggestion of the Serpent namely that whatever God had said yet indeed they were not to dye The Jews in the Midrash Tehillim as Kimchi informs us on Psal. 92. whose Title is a Psalm for the Sabbath Day which they generally assign unto Adam say that Adam was cast out of the Garden of Eden on the Evening of the sixth day after which God came to execute the Sentence of Death upon him but the Sabbath being come on the Punishment was deferred whereon Adam made that Psalm for the Sabbath Day Without an interposition of some external Cause and Reason they acknowledge that Death ought immediately to have been inflicted and other besides what is mentioned in these words there was none Secondly The whole Evil of sin and Curse that mankind then did or was to suffer under proceeded from the
opposition to the Gospel and Doctrine thereof And unto these as was said such others shall be added as their Chiefest Masters do yet acknowledge directly to intend him § 3 The first of this sort that occurs is the First Promise before insisted on and vindicated Gen. 3.15 It the seed of the Woman shall bruise thy Head the Head of the Serpent Mention is made here expresly of the Messiah in the Targums of Jonathan and Hierusalem and this Promise applyed unto him after their manner The seed of the Woman shall bruise the head of the Serpent and they shall obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing or a Plaister for the Heel the hurt received by the Serpent in the dayes of Messiah the King so Jonathan and Targ. Hierusal useth words to the same Purpose Both of them expresly refer the Promise to the dayes of the Messiah that is to himself or the work that he was to do whence they insert his name into the Text. And this is perfectly destructive unto the present pretensions of the Jews The work here assigned unto him of recovering the Evil of sin and misery brought on the world through the Temptation of the Serpent is that wherewith they would have him to have nothing to do Besides his suffering is intimated in the foregoing Expression that the Serpent should bruise his heel which they much desire to free their Messiah from But that which principally lyes against them in this Testimony is that whereas they appropriate the Promise of the Messiah unto themselves and make the Doctrine concerning him to belong unto the Law of Moses whereof say some those that follow Maimonides it is one of the Fundamentals others as Josephus Albo that it is a branch of the Fundamentall concerning Rewards and Punishments it is here given out by the Testimony of their Targums unto the Pâ—â—terity of Adam indefinitely two thousand years before the Call and Separation of Abraham from whom they pretend to derive their Priviledge and much longer before the giving of their Law whereof they would have it to be a part which is diligently to be heeded against them § 4 Concerning the Promises made unto Abraham we have spoken before the next mention in the Targum of the Messiah is on Gen 35. v. 21. where occasion is taken to bring him into the Text. For unto those words and Israel journyed and spread his Tent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or beyond the Tower of Edar Jonathan adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the place from whence the King Messiah shall be revealed in the end of the dayes And this Tradition is taken from Micah 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou Tower of Edar or of the flock unto thee shall it come the first Dominion Now this Tower of Edar was a place in or near to Bethlehem as is manifest from the place in Genesis For whereas Jacob is said to stay at Ephrah that is Bethlehem where he set up a Pillar on the Grave of Rachel v. 19 20. upon his next removal he spread his Tent beyond the Tower of Edar which must therefore needs be a place near unto Bethlehem and the Prophet assigning the rise of the Kingdom of the Messiah unto that Place because he was to be born at Bethlehem the Paraphrast took occasion to make mention of him here where that place is first spoken of declaring their expectation of his being born there which accordingly was long before come to pass § 5 Gen 49. v. 1. And Jacob called unto his Sons and said Gather your selves together that I may tell you what shall befall you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes or the last days or end of the Days Jonathan Paraphraseth on these words after that or although the Glory of the Divine Majesty was revealed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time that is the express time wherein the King Messias was to come was hid from him and therefore he said come and I will declare unto you what shall befall you in the End of the dayes This expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End or last of the dayes is an usual Periphrasis of the dayes of the Messiah in the Old Testament To that purpose it is used Numb 24. v. 14. Deut. 4. v. 30. Isa. 2. v. 2. Hos. 3. v. 5. Micah 4.1 and our Apostle expresly refers unto it Heb. 1.1 Now whereas this Expression denotes no certain season of time but only indefinitely directs to the last dayes of the Posterity of Jacob continuing a distinct Church and people for those Ends for which they were originally separated from all others and this being the first place wherein it is used and which all the rest refer unto the Paraphrast here took occasion both to mention the Messiah of whose time of coming this was to be the constant description as also to intimate the Reason of the frequent use of this Expression which was because the precise time of his coming was hidden even from the best of the Prophets unto whom the Glory of the Divine Majesty was in other things revealed Besides the ensuing Predictions in the Chapter do sufficiently secure his application of the dayes mentioned unto the time of the Messiah Gen. 49. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Shiloh come All the three Targums agree in § 6 the Application of these words unto the Messiah Onfelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Messiah comes Jonathan and Hierusalem use the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the time wherein the King Messiah shall come An illustrious Prophesie this is concerning him the first that limits the time of his coming with an express circumstance and which must therefore afterwards be at large insisted on At present it may suffice to remark the suffrage of these Targums against the perversness of their later Masters who contend by all Artifices imaginable to pervert this Text unto other purposes who are therefore to be pressed with the Authority of the Targumists which with none of their cavilling exceptions they can evade The following words also v. 11 12. are applied by Jonathan unto the Messiah in the pursuit of the former Prediction and that not unfitly as hath been shewed by others already See Aynswâ—rth on the plâ—ce Exod. 12. v. 42. It is a night much to be observed Hierusal Targ. This is the fourth § 7 night it had mentioned three before when the End of this present world shall be accomplishâ—d to be dissâ—lved and the Cords of impiety shall be wasted and the Iron Yoke shall be broken that is the people of God shall be delivered whereunto is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—sâ—s shall come forth from the middâ—â—t of the Wilderness and the King Messiah from the middest of Rome That of the Messiah coming out of Rome is Talmudical depending on a Fable which we shall afterwards give an account of And we may here once for all observe that although
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.
Person in respect of his Divine Nature wherein he is and was God over all blessed for ever He did not so become man as to cease to be God Though he drew a vail over his infinite Glory yet he parted not with it He who calls us Brethren who suffered for us who died for us was God still in all these things The condescension of Christ in this respect the Apostle in an especial manner insists upon and improves Phil. 2.5 6 7 8 9 10 11. That he who in himself is thus over all eternally blessed holy powerful should take us poor worms of the earth into this Relation with himself and avow us for his brethren as it is not easie to be believed so it is for ever to be admired And these are some of the heads of that distance which is between Christ and us Notwithstanding his participation of the same nature with us yet such was his love unto us such his constancy in the pursuit of the design and purpose of his Father in bringing many sons unto glory that he over-looks as it were them all and is not ashamed to call us brethren And if he will do this because he is of one with us because a foundation of this relation is laid in his participation of our nature how much more will he continue so to do when he hath perfected this Relation by the communication of his Spirit And this is a ground of unspeakable consolation unto Believers with supportment in every condition No unworthiness in them no misery upon them shall ever hinder the Lord Christ from owning them and open avowing them to be his Brethren He is a Brother born for the day of trouble a Redeemer for the fâ—iendless and fatherless Let their miseries be what they will he will be ashamed of none but of them who are ashamed of him and his ways when persecuted and reproached A little while will clear up great mistakes all the world shall see at the last day whom Christ will own and it will be a great surprisal when men shall hear him call them brethren whom they hate and esteem as the off-scouring of all things He doth it indeed already by his Word but they will not attend thereunto But at the last day they shall both see and hear whether they will or no. And herein I say lies the great consolation of Believers The world rejects them it may be their own Relations despise them they are persecuted hated reproached but the Lord Christ is not ashamed of them He will not pass by them because they are poor and in rags it may be reckoned as he himself was for them among malefactors They may see also the Wisdom Grace and Love of God in this matter His great design in the Incarnation of his Son was to bring him into that condition wherein he might naturally care for them as their Brother that he might not be ashamed of them but be sensible of their wants their state and condition in all things and so be always ready and meet to relieve them Let the World now take its course and the men thereof do their worst let Sathan rage and the powers of hell be stirred up against them let them load them with reproaches and scorn and cover them all over with the filth and dirt of their false imputations let them bring them into rags into dungeons unto death Christ comes in the midst of all this confusion and says Surely these are my Brethren the children of my Father and he becomes their Saviour And this is a stable foundation of comfort and supportment in every condition And are we not taught our duty also herein namely not to be ashamed of him or his Gospel or any one that bears his image The Lord Christ is now himself in that condition that even the worst of men esteem it an honour to own him when indeed they are no less ashamed of him than they would have been when he was carrying his Cross upon his shoulders or hanging upon the tree For every thing that he hath in this world they are ashamed his Gospel his Ways his Worship his Spirit his Saints they are all of them the objects of their scorn and in these things it is that the Lord Christ may be truly honoured or be despised For those thoughts which men have of his present glory abstracting from these things he is not concerned in them they are all exercised about an imaginary Christ that is inconcerned in the Word and Spirit of the Lord Jesus These are the things when we are not to be ashamed of him See Rom. 1.16 2 Tim. 1.16 chap. 4.16 That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted And two things are to be considered concerning them the end for which they are produced and the especial importance of the words contained in them The first he mentions is from Psal. 22.22 I will declare thy name unto my brethren in the midst of the congregation will I sing praise unto thee The end why the Apostle produceth this testimony is to confirm what he had said immediately before namely that with respect unto his being one with the children Christ owns them for his brethren for this he doth expresly in this place And we are to take notice that the Apostle in the use of these testimonies doth not observe any order so that one of them should confirm one part and another part of his assertion in the order wherein he had laid them down it sufficeth him that his whole intendment in all the parts of it is confirmed in and by them all one having a more especial respect unto one part than another In this first it is clear that he proves what he had immediately before affirmed namely that the Lord Christ owns the children for his brethren because of their common interest in the same nature And there needs nothing to evince the pertinency of this testimony but only to shew that it is the Messiah which speaketh in that Psalm and whose words these are which we have done fully already in our Prolegomena For the Explication of the words themselves we may consider the two-fold Acâ—or Duty that the Lord Christ takes upon himself in them first that he will declare the Name of God unto his brethren and secondly that he would celebrate him with praises in the congregation In the former we must enquire what is meant by the Name of God and then how it is or was declared by Jesus Christ. This expression the Name of God is variously used Sometimes it denotes the Being of God God himself sometimes his Attributes his Excellencies or Divine Perfections some one or more of them As it is proposed unto sinners as an object for their Faith Trust and Love it denotes in an especial manner his Love Grace and Goodness that in himself he
reproved l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. 31. large Discourses p. 260. l. 16. also r. after l. 10. à fine commission r. omission p. 275. l. 2. r. Judicial p. 276. l. 16. Sanction r. Section p. 290. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 308. l. 5. who thought l. 26. and other p. 311. l. 17. laying r. flaying p. 315. l. 4. serebrito r. seretrio There are sundry other mistakes in pointings changes and transpositions of letters in the Hebrew and English which a diligent and Candid Reader will easily observe and amend And it is not worth the while to collect them for those who are otherwise Exercitatio I. The Canonical authority of the Epistle to the Hebrews Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh a measuring reed The beam of a ballance Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Metaphorically a moral rule Rectum and Canon how far the same The Scripture a rule Canonical The Antiquity of that Appellation The Canon of the Scripture What required to render a book Canonical All books of the holy Scripture equall as to their divine Original Jews distinction of the books of the old Testament as to the manner of their writing disproved All equally Canonical No book Canonical of a second sort or degree The Epistle to the Hebrews Canonical Opposed by Hereticks of old Not received into the Latin Church untill the dayes of Hierome Proved against Baronius Not rejected by any of that Church only not publiquely approved The Church of Rome not the sole proposer of books Canonical Occasion of its nâ—n-admittance at Rome Boldness of some in rejecting and corrupting the Scripture By whom this Epistle opposed of late The objection of the uncertainty of the Pen-man Answered Citations out of the old Testament not found therein Answer Citations not to his purpose Answer Countenance to old Heresies Answer General heads of Arguments to prove its Canonical Authority Characters to discover between books of divine inspiration and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The General Arguments of books truly Canonical Subject Matter Design Style Of the style of the Sacred writings Mistakes of many about it The nature of Eloquence Excellency of Scripture Style Energie Efficacy Tradition concerning the Authority of this Epistle not justly lyable to any exceptions from the Author Circumstances Subject Matter Style Testimonyes Conclusion THe Canonical Authority of the Epistle unto the Hebrews having § 1 been by some called into Question we must in our entrance declare both what it is which we intend thereby as also the clear interest of this Epistle therein for this is the foundation of all those ensuing discourses from it and that exposition of it which we intend The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives rise unto that term Canonical § 2 seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh and this as it sometimes denotes an Aromatical cane that contained spices in it used in the worship of God as Isai. 43. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet Cane with silver for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious Cane growing not in their own Countrey was bought from a far off Jer. 6.20 so in general it signifies any reed whatever 1 Kings 14.15 Isai. 42.3 whence a multitude of fierce and wicked men compared to the devouring Crocodile whose lurking place is in the canes or reeds are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed Psal. 68.30 Particularly it signifies a reed made into an instrument wherewith they measured their buildings containing six Cubits in length Ezek. 40.7 Chap. 42.16 And hence indefinitely it is taken for a Rule or a Measure Besides it signifies the jugum or scapus or beam with the tongue of a ballance keeping the poyse of the scales equal and discovering the rectitude or declensions thereof Isai. 46.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the Cane that is saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance the supporter and director of the scales being put for the whole The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales that which tryes and weighs and gives every thing its just moment § 3 And this also is the first and proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canon So the Scholiast on that of Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly that which is over the scales bringing them and the things weighed in them to equality The very same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived So Varinus tells us that it is properly the tongue in the ballance and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Aristotle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which is right we know its self and that which is crooked for the Canon is judge of both where he useth the word for any kind of rule or measure answering unto the other signification of Kaneh in the Hebrew Rectum and Canon that which is right and the rule are one and the same the one expression denoting the nature of any thing the other its Use and Application § 4 From this original proper importance of the word is its metaphorical use deduced which is most Common and therein it signifiâ—s a moral Rule or a measure for direction tryall and judgement Hence the Philosopher calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of the administration or government of the Common-wealth that whereby all the parts of it arâ— disposed into their proper places whereby they are regulated and all things done in it are tryed and judged And in this sense it is applyed by St. Paul unto divine Revelation Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as proceed orderly that is in a direct way for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes according to this rule or Canon And to the same purpose he useth again the samâ— expression Phil. 3.16 For as the words of the Scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing or as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is written in uprightness to be a rule and Judge unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus adjuncti not materiae declaring the property of the writing not the subject matter that is it is Canonical for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and a rule we have shewed to be the same And from hence it is that the Scripture or written Word of God being in it self every way absolutely right and perfect and appointed by him to be the Rule or Canon of the Churches faith and obedience requiring trying regulating judging wholly and absolutely of them is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by way of eminency to be called Canonical or regular as the Book wherein it is contained is called the Bible though in it self that be the Common name of all Books § 5 And this Appellation is of ancient use in the Church The Synod of Laodicea supposed to have praeceded the Council of Nice makes mention of it as a thing generally admitted for the Fathers of it decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no private Psalmes ought to be said or read in the Church nor any uncanonical Books but only the Canonical books of the new and old Testament whose names they subjoin in their order And some while before the Bishops who joyned with the Church of Antioch in the deposition of Paulus Samosatenus charge him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the introduction of his heresie departed from the Canon or rule of the Scripture Before them also it was called by Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence of the divine Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exact ballance square or rule and Canon of all truths and duties wherein he hath evidently respect unto the original use and importance of the word before explained and thereupon calls on his hearers that omitting the consideration of what this or that man sayes or thinks they should seek and require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things of or from the Scriptures which are the Canon of our faith and obedience And Austin demonstrent ecclesiam suam non in rumoribus Africorum sed in praescripto legis in Prophetarum praedictis in Psalmorum cantibus hoc est in omnibus canonicis Sanctorum librorum authoritatibus Let them demonstrate their Church not by the rumors of the Africans but by the praescription of the Law the praedictions of the Prophets the Songs of the Psalms that is by the Canonical Authority of the holy books of the Scriptures And he pursues the Metaphor of a scale and a measure in many words elsewhere And thus Aquinas himself confesseth the Scripture is called Canonical because it is the Rule of our understanding in the things of God And such a Rule it is as hath Authority over the Consciences of men to bind them unto faith and obedience because of its being given of God by inspiration for that purpose Moreover as the Scripture upon the accounts mentioned is by way of eminency § 6 said to be Canonical so there is also a Canon or rule determining what books in particular do belong unto the Holy Scripture and to be on that account Canonical So Athanasius tells us that by the Holy Scripture he intends Libros certo canone comprehensus the books contained in the assured Canon of it And Ruffinus having reckoned up those books concludes hi sunt quos patres intra Canonem concluserum These are they which the Fathers have concluded to be in the Canon that is to belong unto the Canonical books of Scripture And Austin to the same purpose Non sine causa tam salubri vigilantia Canon Ecclesiasticus constitutus est ad quem certi Prophetarum Apostolorum libri pertinerent not without good reason is the Ecclesiastical Canon determined by wholsome diligence unto which certain books of the Prophets and Apostles should belong About the Assignation of this Canon of the Scripture or what books belonged unto the Canonical Scripture there have been some differences in the Church since the time of the Synod of Carthage confirmed by that in Trulla at Constantinople The first Church having agreed well enough about them excepting the haesitation of some few persons in reference unto one or two of them of the New Testament From this rise and use of the word it is evident what is intended by the Canonical § 7 Authority of the Scripture or of any particular book thereunto belonging Two things are included in that expression First the spring and Original of any book which gives it Authority and Secondly the design and end of it which renders it Canonical For the first it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by immediate inspiration from God without this no book or writing can by any means any acceptation or approbation of the Church any usefulness any similitude of style manner of writing unto the books that are so any conformity in matter or doctrine to them have an interest in that Authority that should lay a foundation for its reception into the Canon It is the impress of the Authority of God himself on any writing or its proceeding immediately from him that is sufficient for this purpose Neither yet will this alone suffice to render any Revelation or writing absolutely Canonical in the sense explained There may be an especial Revelation from God or a writing by his inspiration like that sent by Elijah unto Jehoram the King of Judah 2 Chron. 21.12 which being referred only unto some particular occasion and having thence Authority for some especial end and purpose yet being not designed for a Rule of faith and obedience unto the Church may not belong unto the Canon of the Scripture But when unto the Original of divine inspiration this end also is added that it is designed by the Holy Ghost for the Catholick standing use and instruction of the Church Then any writing or book becomes absolutely and compleatly Canonical The Jews of latter Ages assign some difference among the books of the old Testament § 8 as to their spring and Original or manner of Revelation though they make none as to their being all Canonicall The Book of the Law they assign unto a peculiar manner of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth or face to face which they gather from Numbers 12.8 whereof afterwards Others of them they affirm to proceed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gift of Prophesie whereof as they make many kinds or degrees taken from the different means used by God in the Application of himself unto them belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine Revelation mentioned by the Apostle Heb. 1.1 so they divide those books into two parts namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or former Prophets containing most of the historical Books after the end of the Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter prophets wherein they comprise the most of them peculiarly so called The Original of the remainder of them they ascribe unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration by the holy Ghost calling them peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by that inspiration as though the whole Canon and systeme of the books were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture or writing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration the only means of their writing But they do herein as in many other things The distribution of the books of the old Testament into the Law
Psalms and Prophets was very antient in their Church We have mention of it Luke 24.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are written in the law of Moses and in the Prophets and in the Psalms that is in the whole Canonical Scripture And evident it is that this distribution is taken from the subject matter of those principal parts of it This reason of that distribution which they have by Tradition they not knowing or neglecting have feigned the rise of it in a different manner of Revelation and cast the particular books arbitrarily under what heads they pleased as is evident from sundry of them which they reckon unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim or Hagiographa which are with them of least esteem But we have a more sure rule both overthrowing that feigned distinction and perfectly equalizing all parts of divine Scripture as to their spring and original St. Peter calls the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 the word of Prophesie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. Prophesie and therefore it belongs not unto any peculiar part of it to be given out by Prophesie which is an affection of the whole And St. Paul also terms the whole Scriptuâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.26 prophetical Scriptures or writings of the Prophets And when he demanded of Agrippa whether he believed the Scriptures he doth it in the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 28.23 believest thou the prophets that is the Scriptures written by the spirit of Prophesie or by the inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.12 of the spirit of Christ that was in them God of old spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 in his Revelation of himself unto them and in them and equally spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.70 unto them by the mouth of his holy Prophets from the beginning And thus not this or that part but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 all Scripture was given by inspiration And herein all the parts or books of it are absolutely equall And in the giving out of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 holy men of God spake as they were moved by the holy Ghost So that whatever different means God at any time might make use of in the communication of his mind and will unto any of the Prophets or penmen of the Scripture it was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being acted by the holy Ghost both as to Things and Words that rendred them infallible Revealers of him unto the Church And thus the foundation of the Canonical authority of the books of the Scripture is absolutely the same in and unto them all without the least variety either from any difference in kind or degree § 9 The same is their condition as to their being Canonical they are all so equally Some of the Antients used that term ambiguously and therefore sometimes call books Canonical that absolutely are not so as not being written by divine inspiration nor given by the Holy Ghost to be any part of the Rule of the Churches faith and obedience Thus the Constantinopolitan Council in Trulla confirms the Canons both of the Synod of Laodicea and the third of Carthage which agree not in the Catalogues they give us of books Canonical which without a supposition of the ambiguity of the word could not be done unless they would give an assent unto a plain and open contradiction And the Council of Carthage makes evident its sense in their Appendiâ—e annexed to the one and fortieth Canon wherein they reckon up the books of the holy Scripture Hoc etiam say they fratri consacerdoti nostro Bonifacio vel aliis earum partium Episcopis pro confirmando isto Canone innotescat quia a patribus ista accepimus legenda liceat etiam legi passiones Martyrum cùm Aniversarii dies celebrantur They speak dubiously concerning their own determination and intimate that they called the books they enumerated Canonical only as they might be read in the Church which priviledge they grant also to the stories of the sufferings of the Martyrs which yet none thought to be properly canonical The same Epiphanius testifies of the Epistles of Clemens But as the books which that Synod added to the Canon of Laodicea are rejected by Melito Origen Athanasius Hilarius Gregorius Nazianzen Cyrillus Hierosolimitamus Epiphanius Ruffinus Hierome Gregorius magnus and others so their reading and Citation is generally declared by them to have been only for direction of manners and not for the confirmation of the faith even as St. Paul cited an Iambick out of Mâ—nandâ—r or rather Euripides 1 Cor. 15.33 an hemistichium out of Aratus Acts 17.28 and a whole Hexameter out of Epimenides Tit. 1.12 non sunt canonici sed leguntur Catechumenis saith Athanasius They are not Canonical but are only read to the Cateâ—humeni And Hierome the Church reads them ad aedificationem plebis non ad Authâ—ritatem Ecclesiasticarum dogmatum confirmandam for the edification of the people but not for the confirmation of any points of faith But although some books truly Canonical were of old amongst some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius speaks doubted of and some were commonly read that are certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejectitious yet neither the mistake of the former nor later practice can give any countenance to an Apprehension of a second or various sort of books properly canonical For the interest of any book or writing in the canon of the Scripture accrewing unto it as hath been shewed meerly from its divine inspiration and giving by the Holy Ghost for a Rule measure and standard of faith and obedience unto the Church whatever advantage or worth to commend it any writing may have Yet if it have not the propertiâ—s mentioned of Divine inspiration and Confirmation it differs in the whole kind and not in degrees only from all those that have them so that it can be no part regulae regulantis but regulatae at the best not having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a self-credibility on its own account or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficing Authority but is truth only materially by vertue of its Analogie unto that which is absolutely universally and perfectly so And this was well observed by Lindanus Impio saith he sacrilegio se contaminant qui in scripturarum christianarum corpore quosdam quasi gradus conantur locare quod unam eandemque spiritus sancti vocem impio humanae stultitiae discerniculo audent in varias impares discerpere disturbare Autoritatis classes They desile themselves with the impiety of Sacriledge who endeavour to bring in as it were divers degrees into the body of the Scriptures for by the impious discretion of humane folly they would cast the one voice of the Holy Ghost into various forms of unequal Authority As then whatever difference there may be as to the subject
belongs not unto our present enquiry That which we undertake is only to manifest that the interest in them of this Epistle and its immunity from Rational exceptions is equall unto and no less conspicuous than that of any other portion of Holy Writ whatever So that it stands upon the same basis with the whole which at present we suppose firm and unmoveable Eusebius who after Melito Caius Clemens and Origen made a very accurate enquiry after the Books unquestionably Canonical gives us three notes of distinction between them that are so and others namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character or manner of phrase or speech 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence or subject matter treated of and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose and design of the Writer and they are all of great importance and to be considered by us in this matter But because others of like moment may be added unto them and are used by others of the Antients to the same end we shall insist upon them all in that order which seems most natural unto them yet so as that they may be all referred unto those general heads by him proposed § 23 Two things there are that belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sentence of this Epistle First its general Argument and Secondly the particular Subject Matter treated of in it These seem to be designed thereby Now the general Argument of this Epistle is the same with that of the whole Scriptures besides That is a Revelation of the will of God as to the faith and obedience of the Church and this holy heavenly and divine answering the Wisdom Truth and Soveraignty of him from whom it doth proceed Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God Rom. 3.2 or the infallible Revelation of his will and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6.68 the words of eternal life for That in the name of God they treat about And St. Paul tells us that the Argument of the Gospel is Wisdom but not the wisdom of this world nor the Princes of it who are destroyed done away and made useless by it that is the chief Leaders of humane Wisdom and Science 1 Cor. 2.6 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the mysterious Wisdom of God that was hidden from them v. 7. Things of his own meer Revelation from his Soveraign will and pleasure with a stamp and impress of his Goodness and Wisdom upon them quite of another nature than any thing that the choicest Wisdom of the Princes of this world can reach or attain unto And such is the Argument of this Epistle It treats of things which eye hath not seen nor ear heard nor have they by any natural means ever entered into the heart of man and that in absolute Harmony with all other unquestionable Revelations of the Will of God Now if the immediate Original hereof be not from God that is by the inspiration of the Holy Ghost then it must be either the invention of some man spinning the whole Webb and frame of it out of his own imagination or from his diligence in framing and composing of it from a systeme of Principles collected out of other Writings of Divine Revelation The First will not be pretended Two things absolutely free it from suffering under any such suspicion First The nature of its Argument treating as was said of such things as eye hath not seen nor ear heard nor have they entered into the heart of man The Deity Offices Sacrifice Mediation and Grace of Jesus Christ are not things that can have any foundation in the invention and imagination of man Yea being revealed by God they lye in a direct contradiction unto all that naturally is esteemed wise or perfect 1 Cor. 1.18 19 20 21 22 23. They exceed the sphere of natural comprehension and are destructive of the principles which it frameth unto it self for the compassing of those ends whereunto they are designed Nor is it lyable to be esteemed of the other extract or the diligence and wisdom of man in collecting it from other Books of Divine Revelation which alone with any colour of reason can be pretended Humane diligence regulated by what is elsewhere revealed of God is humane still and can never free it self from those inseparable attendances which will manifest it so to be For suppose a man may compose a writing wherein every Proposition in it self shall be true and the whole in its contexture materially every way answerable unto the truth which yet must be accidental as to the principle of his wisdom understanding ability and diligence by whom it is composed they being no way able to give that effect certainly and infallibly unto it yet there will never be wanting that in it whereby it may be discerned from an immediate effect and product of Divine Wisdom and understanding Take but the Writings of any Wise man who from his own ability and invention hath declared any Science in them and allow his discovery of it to be the absolute compleat rule of that Science so that nothing beyond or besides what he hath written about it is true or certain nor any thing else but as it hath conformity to or coincidence with what he hath written and it will be very difficult if not impossible for any man so to treat of that subject from his Writings as not to leave sufficient Characters upon his own to difference them from his Original and pattern For suppose him to have in all things attained the perfect sense of his Guide which yet it may be untill all words are freed from their ambiguity will be impossible for any one to do yet still there will remain such an impression of the Genius and fancy wherein the Rule was first framed upon it as the follower cannot express And how much more will there be so in that which both for matter and words also proceeds from the Soveraign Will and Wisdom of God Can it be supposed that any man should collect by his own industry and diligence a Writing out of that which is given by Him and regulated thereby that should absolutely express those infinite Perfections of his nature which shine forth in that which is immediately from himself For that any Writing should be pretended to be undiscernable from them given by Divine inspiration It is not enough that the matter of it be universally true and that truth no other but what is contained in other parts of Scripture but it must also have those other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and characters of a Divine Original which we shall in our progress discover in this Epistle as in other Books of the Holy Scripture for it is not behind the very choicest of them And the truth of this consideration is demonstrated in the instances of every one of those Writings which may probably be concluded to have the nearest affinity and similitude unto those of Divine inspiration from the
friendship contracted between the Woman and the Serpent and her fixing faith in him God here declares that he will break that League and put Enmity between them Being now both of them under the same condition of sin and Curse this could not be without a change of Condition in one of them Satan is not divided from himself nor is at Enmity with them that are left wholly in his Estate A change of Condition therefore on the part of the Woman and her Seed is plainly promised that is by a Deliverance from the state of sin and misery wherein they were Without this the Enmity mentioned could not have ensued Thirdly In pursuit of this Enmity the seed of the woman was to bruise the Head of the Serpent The Head is the seat of his Power and Craft Without the destruction of the Evil and pernicious effects which by his Counsel he had brought about his Head cannot be bruised By his Head he had contrived the Ruine of mankind and without the Destruction of his Works and a Recovery from that Ruine he is not conquered nor his Head bruised And as these things though they may now seem somewhat obscurely expressed in these words are yet made plain unto us in the Gospel so the importance of them was evident unto our first Parents of old being expounded by all the Circumstances wherewith the matter of fact was attended Again there is an intimation of the manner how this work shall be performed This First God takes upon himself I will do it I will put Enmity It is an issue of his Soveraign Wisdom and Grace But Secondly He will do it in and by the nature of man the seed of the Woman And two things must concur to the effecting of it First That this seed of the Woman must conquer Satan bruise his Head destroy his Works and procure Deliverance for mankind thereby Secondly That he must suffer from and by the means of Satan in his so doing the Serpent must bruise his Heel This is the Remedy and Relief that God hath provided for mankind And this is the MESSIAH or God joyning with the Nature of man to Deliver mankind from sin and Eternal misery § 24 This Promise of Relief by the seed of the Woman is as the first so the only intimation that God gave unto our first Parents of a way of Deliverance from that condition whereinto they and the whole Creation were brought by the Entrance of Evil or Sin It was likewise the first Discovery that there was in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benignity Grace Kindness or Mercy Compassion Pardon Hereby he declared himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neh. 9. v. 17. A God of Pardons Gracious and tenderly mercifull As also Psalm 86. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and pardoning and much in mercy And if this be not acknowledged it must be confessed that all the world at least unto the Flood if not unto the dayes of Abraham in which space of Time we have Testimony concerning some that they walked with God and pleased him were left without any certain ground of Faith or hope of Acceptance with him For without some knowledge of this Mercy and the Provision of a way for its exercise they could have no such Perswasion This then we have obtained that God presently upon the Entrance of sin into the World and the breach of its publick Peace thereby promised a Reparation of that Evil in the whole Extent of it to be wrought in and b◠the seed of the Woman That is the MESSIAH § 25 According unto our Design we may take along with us the thoughts of the Jews in this matter expressed after their manner For the Serpent that tempted Eve who is here threatned as the Head of all the Evil that ensued thereon they confess that Satan accompanied him and was principally intended in the Curse denounced against him So the Targum of Ben Vzziel When the Serpent came to tempt Eve she saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael the Angel of Death upon him And Maimonides gives a large account of the Doctrine of their Wisemen in this matter More Nebuch pag. 2. cap. 20. At neque hoc praetereundum quod in Midrash adducunt Sapientes nostri Serpentem equitatum fuisse quantitatem ejus instar Cameli sessorem ejus fuisse illum qui decepit Evam huncque Sessorem fuisse Samaelem quod nomen absolute usurpant de Sathana Invenies enim quod in multis locis dicunt Sathanam voluisse impedire Abrahamum ne ligaret Isaacum sic voluisse impedire Isaacum ne obsequeretur voluntati patris sui alibi vero in hoc eodem negotio dicunt venit Samael ad Abrahamum sic itaque apparet quod Samael sit ipse Sathan To omit their Fables this in evident that they acknowledge it was Satan who deceived Eve And in Bereshith Rabba sect 10. They give an account why God expostulated with Adam and Eve before he pronounced Sentence against them but without any Word or Question proceeded immediately unto the Doom of the Serpent For say they the Holy Blessed God said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Serpent is wicked and a cunning disputer and if I speak unto him he will strait way say thou gavest them a Commandment and I gave them a Commandment why did they leave thy Commandment and follow my Commandment and therefore he presently pronounced sentence against him And the same words are repeated in Midrash Vaiikra ad cap. 13. v. 2. which things can be understood of Satan only I know some of the later Masters have other thoughts of these things because they discover what use may be made of the Truth and the Faith of their fore-fathers in this matter Aben Ezra in his Commentary on this place disputes the Opinions of their Doctors and although he acknowledge that Rabbi Saadias Haggaon and Rabbi Samuel Ben Hophni with others that is indeed their Targums and Talmuds and all their antient Writers affirm Satan to be intended yet he contends for the Serpent only on the weak pretences that Satan goeth not on his Belly nor eateth Dust which things in the letter are confessed to belong unto the Instrument that he used And hereon they would have it that the Serpent was deprived of voice and understanding which before he had so making him a rational subsistence who is expresly reckoned amongst the Beasts of the Field The Root of all Evil also they would have to lye in the matter whereof we were originally made an impossible figment invented to reflect the guilt of all sin on Him that made us Thus every thing seems right to men that will serve the present turns whilest they shut their Eyes against the Truth But we have the consent of the Antientest Best and Wisest of them in this matter as also unto the Deliverance here promised The two Targums of Vzzielides and that called Jerusalem both agree that these words contain a Remedy of
the Effects of Satans Temptation and that to be wrought by the Messiah or as they speak in his dayes And hence they have a common saying that in the last dayes which is the Old Testament Periphrasis of the Dayes of the Messiah all things shall be healed but the Serpent and the Gibeonites by whom they understand all Hypocrites and Unbelievers Satan therefore is to be conquered by the bruising of his Head and conquered he is not nor can be unless his work be destroyed In the destruction of his work consists the Delivery of mankind from the twofold evil mentioned And this is to be effected by the seed of the Woman to be brought forth into the world unto that end and purpose For when the Production of this Seed is restrained unto the Family and Posterity of Abraham it is said expresly that in or by it all the Kindreds of the earth should be blessed which they could not be without a removal and taking away of the Curse We may now therefore take the summ of this Discourse and of the whole matter § 26 that we have insisted on about the Entrance of sin into the world and the Remedy provided in the Grace and Wisdom of God against it It appears upon our Enquiry First That the Sin of our First Parents was the Occasion and Cause of all that Evil which is in the world of all that is felt or justly feared by mankind For as those who knew not or received not the Revelation of the Truth in these things made unto us in the Scripture could never assign any other cause of it that might be satisfactory unto an ordinary rational Enquiry so the Testimonies of the Scripture make it most evident and especially that insisted on Secondly It hath been evinced tha◠mankind could not recover or deliver themselves from under the power of their own innate corruption and disorder nor from the effects of the Curse and Wrath of God that came upon them Neither is there any ground of Expectation of Relief from any other part of Gods Creation But yet that God for the praise of the glory of his Grace Mercy and Goodness would effect it and bring it about Thirdly That this Relief and Deliverance is first intimated and declared in those words of God unto the Serpent I will put Enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Which appears First Because in and with the Serpent Satan who was the Head of all Apostasie from God and by whom our first Parents were beguiled is intended in these words This we have made evident from the Confession of the Jews with whom in this matter principally we have to do And to what hath been already observed unto that purpose we may add the Testimonies of some other of them to the same Purpose Rabbi Bechai he whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bechai the Elder in his Comment on the Law unto these words Gen. 3. v. 15. speaks to this purpose We have no more enmity with the Serpent than with other creeping things Wherefore the Scripture Mystically signifies him who was hid in the Serpent For the body of the crafty Serpent was a fit instrument for that force or vertue that joyned its self therewithall That was it which made Eve to sin whence death came on all her Posterity And this is the Enmity between the Serpent and the seed of the Woman And this is the Mysterie of the Holy Tongue that the Serpent is sometimes called Saraph according to the name of an Angel who is also called Saraph And now thou knowest that the Serpent is Satan and the evil Figment and the Angel of Death And Rabbi Judah in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many Interpreters say that the Evil Figment hath all its force from the Old Serpent or Satan To the same purpose the Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphtor Vapaerach The Devil and the Serpent are called by one name And many other Testimonies of the like importance might be collected out of them We have also asurer word for our own satisfaction in the Application of this place unto Satan in the Divine Writings of the New Testament as 2 Cor. 11.3 2 Tim. 2.14 Rom. 5.11 12 13 15. Heb. 2.14 15. 1 John 3.8 Revel 12.9 and Chap. 20. v. 2 3. but we forbear to press them on the Jews Besides it is most evident from the thing it self For 1. Who can be so sottish as to imagine that this great Alteration which ensued on the works of God that which caused him to pronounce them accursed and to inflict so sore a Punishment on Adam and all his Posterity should arise from the Actings of a Brute Creature Where is the glory of this dispensation How can we attribute it unto the Wisdom and Greatness of God What is there in it suitable unto his Righteousness and Holiness Whereas supposing this to be the work of him who was in himself the beginning of all Apostasie and who first brake the Law of his Creation all things answer the Excellency of the Divine Perfections Moreover is it imaginable that the nature of man then flourishing in the vigour of all its intellectual Abilities Reason Wisdom Knowledge in that Order and Rectitude of them which was his Grace should be surprized seduced and brought into subjection unto the Craft and Machinations of an inferiour Creature a Beast of the Field and that unto its own Ruine Temporal and Eternal The whole nature of the inferiour creatures James tells us is tamed by the nature of Man Chap. 3. v. 7. and that now in his lessened and depraved condition and shall we think that this Excellent Nature in the blossom of its strength and right unto Rule over all should be tamed corrupted subdued by the nature of a Beast or a Serpent And yet again whereas in the whole action of the Serpent there is an open design against the glory and honour of God with the welfare and happiness of mankind and that managed with Craft Subtilty and Forecast how can we imagine that such a contrivance should befall a brute Worm uncapable of Moral Evil and newly framed out of the dust by the power of its Creator Hitherto it had continued under the Law and Order of its Creation and shall we now think that suddenly on an instant it should engage thus desperately against God and man And further the actings of the Serpent were by Reason and with Speech And doth not a supposal that he was endowed with them plainly exempt him from that Order and kind of Creatures whereof he was and place him among the number of the intellectual and rationall parts of the Creation And is not this contrary to the Analogie of the Scripture and the open truth of the thing its self he being cursed among the Beasts of the Field To say as Aben Ezra seems to do that God gave him Reason
they believe that their Messiah is to be a meâ—r man born after the manner of all other men yet they never speak of his Birth or Natiâ—ity as a thing that they looked for only they speak of his coming but most commonly of his being revealed and their great expectation is when he shall be discovered and revealed And this proceedeth out of a secret self-conviction that he was born long since even at the time promised and appointed only that he is hidden from them as indeed he is though not in the sense by them imagined But what makes the Application of the night of the Passeover to the coming of the Messiah They cannot imagine that he shall come unto them whilest they are celebrating that Ordinance for that is not lawfull for them unless they were at Jerusalem whither they believe they shall never return untill he come and go before them It is then from some Tradition amongst them that their Deliverance out of Aegypt was a Type of the Deliverance by the Messiah whose Sacrifice and suffering was represented in the Paschal Lamb which gave occasion unto this Gloss. Exod. 40. v. 9. Targum of Jonathan Thâ—u shalt sanctifie it for the Crown of the Kingdom § 8 of the house of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the King Messiah who shall deliver Israel in the End of the Dayes The end of the Vnction there mentioned in the Text is that the things annointed might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinâ—sses unto the Lord. Now it was the Messiah alone who truly and really was this most Holy One Dan. 9. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoint or to make Messiah of the Holiness of Holinesses the most Holy One as he is called in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3.14 Chap. 4. v. 30. 1 John 2.20 Revel 3. v. 7. And hence as it should seem is this place applyed unto him by the Targumist and an intimation given that in all their Holy things their Tabernacle Sanctuary and Altar he was represented for as he was the most holy and his body the Temple wherein the fulness of the Godhead dwelt Col. 2. v. 9. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Tabernacled amongst us John 1. v. 14. And is our Altar Heb. 13. v. 10. Numb 11. v. 26. But there remained two of the men in the Camp the name of the one § 9 was Eldad and the name of the other was Medad and the Spirit rested upon them and they were of the men that were written but went not out unto the Tabernacle and they Prophesied in the Camp Here seemeth not to be any thing immediately relating unto the Messiah yet two of the Targums have brought him into this place but attended with such a story as I should not mention were it not to give a signal instance in it how they raise their Traditions Eldad and Medad prophesied in the Camp as the Text assures us What or whereabout they prophesied is not declared This the Targumists pretend to acquaint us withall Eldad they say prophesied of the Death of Moses the Succession of Joshua and their entrance into Canaan under his conduct This caused One to run and inform Moses which gave occasion to those words of his v. 29. Enviest thou for my sake for what if he do prophesie that I shall dye and thereon he would not rebuke them Medad prophesied of the coming of the Quailes to feed them but both of them prophesied and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter dayes Gog and Magog shall ascend with their Host against Jerusalem and they shall fall by the hand of the Messiah whereon in Jonathan there followeth a story of the delicious fare and dainties which they fancy unto themselves in those dayes But what is the Reason that Eldad and Mâ—dad must be thought to prophesie thus concerning Gog Ezek. 38. v. 17. we have these words Thus saith the Lord God unto Gog art not thou he of whom I have spoken in old time by my servants the Prophets of Israel which prohesied in those dayes and years that I would bring thee against them Not finding any express prophesie in the Scripture as they suppose concerning Gog because that name is not elsewhere used they could not fasten these words any where better than on Eldad and Medad concerning whom it is said that they Prophesied but nothing is recorded of what is spoken by them whereon they think they may assign unto them what they please although there is not the least reason to suppose that their Prophecying consisted in Predictions of things to come Speaking of the things of God and praising him in an extraordinary manner is called Prophecying in the Scripture So those words of the Children of the Prophets who came down from the High Place with Psalteries and Harps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 10. v. 5. and they are Prophecying is rendred in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are praising or singing Praises unto God which both their company and their instruments declare to have been their Employment But such occasions as these do they lay hold of for the raising of their Figments which in process of time grow to be Traditions § 10 Numb 23. v. 21. Chap. 24. v. 7 17 20 24. All the Targum agree that the Messiah is intended in these Prophesies of Baalam Especially on those words Chap. 24. v. 17. There shall come a Star out of Jacob and a Scepter out of Israel A King say they jointly shall arise out of Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Messiah shall be annointed And an illustrious Prophesie it is no doubt concerning his Coming and Dominion who is the Root and the Offspring of David the bright and Morning Star Rashi interprets the place of David who smote the Corners of Moab as he was in many things a Type of Christ. Aben Ezra confesseth that many interpret the words concerning the Messiah And Maimonides distributâ—s the Prophesie between David and the Messiah assigning some things unto one some to another Tractat. de Regib in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also they grant it to be the Prophesie of the Messiah And there is no doubt of the sense of their antient Masters from the story of Bar Coziba whom after they had accepted of for their Messiah from this place they called Bar Chocheba Akiba applying this Prediction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Star unto him And Fagius on the Targum in this place observes that in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chochab applyed unto the Messiah the Cabbalists observe two things First That the two first Letters signifie the same number with the Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of God that is twenty six and the two latter twenty two the number of the Letters of the Law The observation is sufficiently Talmudical but the intendment of it that the Messiah hath in
1. v. 5. For it being a Tradition amongst the Jews that this was the end of the writing of her Story whereon they add that consideration unto the Text in their Targum it was remembred by the Evangelist in a compliance therewithall The place of Job wherein he expresseth his faith in him and expectation of Redemption § 18 by him hath been already explicated and vindicated so that we shall not need here to insist upon it again The Psalms next occur In David the Light and Faith of the Church began to be greatly inlarged The Renovation of the Promise unto him the confirmation of it by an Oath the Confinement of the Promised Seed unto his Posterity the establishment of his Throne and Kingdom as a Type of the Dominion and Rule of the Messiah with the especial Revelations made unto him as one that signally longed for his coming and rejoyced in the prospect which he had of it in the Spirit of Prophesie did greatly further the Faith and Knowledge of the whole Church Hence forward therefore the mention of him is multiplied so that it would be impossible to insist on all the particular instances of it I shall therefore only call over some of the most eminent with an especial respect unto the concurrence of the Perswasion and Expectation of the Jews Psal. 2. v. 2. The Rulers take counsell together against the Lord and against his Annointed § 19 His Messiah as the Word should be left uninterpreted Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against his Messiah The Talmudists in several places acknowledge this Psalm to be a Prophesie of the Messiah and apply sundry Passages thereof unto him And those words Thou art my Son this day have I begotten thee are not amiss expounded by them in Tract Succah cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will this day reveal unto men that thou art my Son for so are they applyed by our Apostle dealing with the Jews Acts 13. v. 33. Heb. 1. v. 5. namely unto his Resurrection from the Dead whereby he was declared to be the Son of God with Power Rom. 1. v. 4. All the principal Expositors amongst them as Rashi Kimchi Aben Ezra Bartenora or Rab. Obodia acknowledge that their antient Doctors and Masters expounded this Psalm concerning the Messiah Themselves some of them apply it unto David and say it was composed by some of the singers concerning him when he was annointed King which the Philistins hearing of prepared to war against him 2 Sam. 5.17 This is the conceit of Rashi who therein is followed by sundry Christian Expositors with no advantage to the Faith And I presume they observed not the Reaso◠he gives for his Exposition Our Masters saith he of blessed memory interpret this Psalm of the King Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the words sound and to answer the Hereticks it is meet or right to expound it of David Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we may answer the Hereticks or Christians are left out in the Venice and Basil Editions of his Comments but were in the old Copies of them And this is the plain Reason why they would apply this Psalm to David of whom not one Verse of it can be truly and rightly expounded as shall be manifested elsewhere And it is a wise answer which they give in Midrash Tehillim unto that Testimony of v. 7. where Gods calls the Messiah his Son to prove him to be the natural Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence we may have an Answer for the Hereticks who say that the holy blessed God hath a Son But do thou answer he sayes not thou art a Son to me but thou art my Son As though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my Son did not more directly express the Filiation of the Person spoken of than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatically expressive of a natural Relation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Son than a Son to me See Gen. 27.21 And in this Psalm we have a good part of the Creed of the Antient Church concerning the Messiah as may be learned from the Exposition of it § 20 Psal. 18. v. 32. Targum Because of the Miracles and Redemption which thou shalt work for thy Messiah I mention this place only that it may appear that the Jews had a Tradition amongst them that David in this Psalm bare the person of the Messiah and was considered as his Type And hence our Apostle applies those words v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him unto the Lord Jesus Christ Heb. 2. v. 13. See also Psalm 20. v. 7. § 21 Psal. 21. v. 1. The King shall joy in thy strength O Lord. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messiah shall rejoyce v. 7. For the King trusteth in the Lord. Targum Messiah the King And in Midrash Tehillim those words of v. 3. Thou settest a Crown of pure Gold on his head are also applyed unto him There is no mention of him in the Targum on Psalm 22. nor in the Midrash but we shall afterwards prove at large that whole Psalm to belong unto him and to have been so acknowledged by some of their antient Masters against the Oppositions and Cavils of their latter Seducers § 22 Psal. 45. The Targum hath given an especial Title unto this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of Praise for the Elders Assessors of the Sanhedrim of Moses intimating that something eminent is contained in it And those words v. 2. Thou art fairer than the children of men are rendered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Beauty O King Messiah is more excellent than that of the Sons of Men And Grace in the next words is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Prophecy not amiss And those words v. 7. Thy Throne O God is for ever and ever are retained with little alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seat of thy Glory O God remaineth for ever and ever applying it unto the Messiah which illustrious Testimony given unto his Deity shall be vindicated in our Exposition of the words as cited by our Apostle Heb. 8. Kimchi expounds this Psalm of the Messiah Aben Ezra sayes it is spoken of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning Messiah his Son who is likewise called David as David my Servant shall be their Prince for ever Ezek. 37. v. 25. § 23 Psalm 68. 69. are illustrious Prophecies of the Messiah though the Jews take little notice of them and that because they treat of two things which they will not acknowledge concerning him The former expresseth him to be God v. 17 18. and the other his sufferings from God and men v. 26. both which they deny and oppose But in Shemoth Rabba Sect. 35. they say of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 32. The Princes that shall come out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations
be for Joy and Honour And this Prophesie also is by the most learned of the Rabbins applied unto the Messiah Kimchi interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch by that of Jerem. 23. v. 5. I will raise up unto David a Righteous Branch a King shall reign and prosper Aben Ezra enclines unto them who would have Hezekiah to be intended a Christian Expositor refers the words to Ezra and Nehemiah upon the return from the Captivity on what grounds he doth not declare Abarbinel having as is his manner alwayes repeated the various Expositions and Opinions of others adds at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others expound the words of the Messiah our Righteousness let him be speedily revealed But they may also do well to consider that the Person here promised to be the Beauty and Glory of the Church by whom the Remnant of Israel which are written in the Book of Life shall be saved is the BRANCH of the Lord and the Fruit of the Earth which better expresseth his two Natures in one Person than that he should be for a while a barren Branch and afterwards bear fruit in the destruction of Gog and Magog which is their gloss on the words The illustrious Prophesies concerning the name of the Messiah Immanuel and his being born of a Virgin Chap. 7. 8. must be handled apart afterwards and vindicated from the exceptions of the Jews and are therefore here omitted Isaiah 9. v. 6. And his Name shall be called Wonderfull Counsellor the mighty God § 30 the everlasting Father the Prince of Peace Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Name is called of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micah 5. v. 2. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as in the next words from everlasting from the dayes of Eternity For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be frequently used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the face or sight as the words of the Targumist are here vulgarly translated as in the Translation in the Polyglott Bibles a facie admirabilis Consilii Deus which is blamed by Cartwright in his Mellificium for not putting Deus in the Genitive Case as well as admirabilis which indeed were rational if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were necessarily a facie but it is also used absolutely with reference unto time and so there is no need that the following words should be regulated thereby So is it twice used as Prov. 8. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before his works that were wrought that is from Eternity And v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before the World And in that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes used as Isaiah 23. v. 7. Psalm 78. v. 2. Isa. 46. v. 10. And thus the words will yield a better sense than a facie admirabilis Consilii Deus or that which they are cast into by Seb. Munster mirificantis consilium Deo fortissimo qui manet in secula For there is no need a we have seen that the words should be cast into the Genitive Case by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And although the Targumist rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle Counsellor by the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsell yet this hinders not but that it may express one of his Names Wonderfull Counsell God or mirificans consilium Deus or the God of Wonderfull counsell One from some of the Jews takes another way to pervert these words Consiliarius Deus fortis imo saith he Consultator Dei fortis i. Qui in omnibus negotiis consilia a Deo poscet per Prophetas scilicet whereby this clear and honourable Testimony given unto the Deity of our Lord Jesus Christ is weakned and impaired Again the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Passive Sense which obviates the principal exception of the Modern Jews who interpret it Actively that it may be referred to God the Wonderfull Counsellor who shall call him the Prince of Peace But as this is contrary to the Targum so also to the use of the word in like cases For this Declaration of the Name of the Child promised answers the Proclamation made of the Name of God Exod. 34. v. 6. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered by Ours and proclaimed or and there was proclaimed the name following sounded in his ears Where the Vulgar Latin translating the word Actively and applying it unto Moses Stetit Moses cum eo invocans nomen Domini quo transcunte coram eo ait Dominator Domine Deus Moses stood with him calling on the Name of the Lord who passing by he said O mighty Ruler Lord God both corrupts the proper sense of the words and gives us that which is directly untrue For not Moses but God himself gave out and proclaimed that Name as it is said expresly that he would do Chap. 33. v. 19. and as Moses himself afterwards pleaded that he had done Numb 14. v. 17 18. But this by the way to obviate the Judaical Sophism mentioned that would make all the names in the Text unless it be the Prince of Peace to precede the Verb and that to be actively understood § 31 It follows in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are variously rendered some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before so expressing them by Deus Fortis or Fortissimus the mighty God Others as the Translation in the Biblia Regia and Londin refer to the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it by Vir the man vir permanens in aeternum the man abiding for ever but it doth not seem that this sense will hold for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie a man the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used but only for Fortis or Fortissimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Original is applyed to God and men but here it seems to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to signifie as by us translated the mighty God which the Targumist endeavoured also to express and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanens in secula abideing for ever he rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity significantly enough Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned by some with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered Messia Pacis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace but this connexion of the words those that follow will not well bear wherefore they place the name Messiah absolutely and render the following words whose Peace shall be multiplyed unto us in his Dayes § 32 And this Testimony of their Targum the present Jews are much to be pressed withal and there are not many from which they feel their entanglements more urgent upon them And it would at the same time move compassion at their blindness and
indignation against their obstinacy for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them unto Hezekiah whom they would fix this Prophesie upon and on the occasion given us by the Targum I shall take a little view of their sentiments on this place of the Prophet That of old they esteemed a Prophesie of the Messiah not only the Targum as we have seen but the Talmud also doth acknowledge Besides also they manifest the same conviction in their futilous Traditions In Tractat. Saned Distino Cholech They have a Tradition that God thought to have made Hezekiah to be the Messiah and Senacherib to have been Gog and Magog but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Property of Judgement interposed and asked why David rather was not made the Messiah who had made so many Songs to the praise of God And Rabbi Hillel as we shall see afterwards contended that Israel was not any more to look for a Messiah seeing they enjoyed him in Hezekiah Now these vain Traditions arose meerly from the concessions of their old Masters granting the Messiah to be here spoken of and the craft of their later ones wresting the words unto Hezekiah so casting them into confusion that they knew not what to say nor believe But let us see how they acquit themselves at last in this matter Four things are here promised concerning this Child or Son that should be given § 33 unto the Church 1. That the Government should be on his shoulder 2. That his name should be callâ—d Wonderful Counsellor the mighty God the Everlasting Father the Prince of Peace 3. That of the increase of his Government there should be no end 4. That he should sit on the Throne of David to order it for ever And we may see how well they accommodate these things unto Hezekiah their endeavours being evidently against the Faith of the antient Church the Traditions of their Fathers and it may be doubted their own light and conviction First The Government shall be on his shoulder saith Sol. Jarchi Because the Rule and yoke of God shall be upon him in the study of the Law This pleaseth not Kimchi as it is indeed ridiculous and therefore he observeth that mention is not made of the Shoulder but with reference unto Burden and weight whence he gives this interpretation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Ahaz served the King of Assyria and his burden was on his shoulder he sayes of this Child he shall not be a servant with his shoulder but the Government shall be on him And this it seems is all that is here promised and this is all the concernment of the Church in this Promise Hezekiah shall not serve the King of Assyria Neither is it true that Ahaz served the King of Assyria under tribute and it may seem rather that Hezekiah did so for a season seeing it is expresly said that he rebelled against him and served him no more 2 Chron. 18. v. 7. Yea plainly he did so and paid him by way of tribute three hundred Talents of Silver and thirty talents of Gold 2 Kings 18. v. 14. So He. Aben Ezra passeth over this expression without taking notice of it Secondly As to the name ascribed unto him they are for the most part agreed and § 34 unless that one evasion which they have fixed on will relieve them they are utterly silent Now this is as was before declared that the words are to be read The Wonderfull Counsellor the mighty God the Everlasting Father shall call his Name the Prince of Peace so that the Prince of Peace only is the name of the promised Child all the rest are the Name of God But 1. If words may be so transposed and shufled together as they are to produce this sense there will nothing be left certain in the Scripture nor can they give any one instance of such a disposal of words as they fancy in this place 2. The very reading of the words rejects this Gloss He shall call his Name Wonderfull 3. It is the name of the Child and not of God that gives him which is expressed for the comfort of the Church 4. What tolerable Reason can be given for such an accumulation of Names unto God in this place 5. There is nothing in the lâ—ast not any distinctive accent to separate between the Prince of Peace and the expressions foregoing but the same Person is intended by them all so that it was not Hezekiah but the mighty God himself who in the Person of the Son was to be incarnate that is here spoken of Besides on what account should Hezekiah so eminently be called The Prince of Peace § 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prince is never used in the Scripture with reference unto any thing but he that is so called hath chief Power and Authority over that whereof he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Chief or Captain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the General or Chief Commander of the Army under whose Command and at whose disposal it is By the Greeks it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calls our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.15 the Prince of Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. v. 10. The Prince or Captain of Salvation Nor is the word once in the Old Testament applied unto any one but he that had Power and Authority over that which he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of to give grant or dispose of it as he thought meet And in what sense then can Hezekiah be called the Prince of Peace Had he the Power of Peace of any sort in his hand Was he the Lord of it Was it at his disposal The most of his reign he spent in War first with his Neighbours the Philistins 2 Kings 18. v. 8. And afterwards with the King of Assyria who took all the Cities of Juda one or two only excepted 2 Kings 18. v. 13. And in what sense shall he be called the Prince of Peace The Rabbins after their wonted manner to fetch any thing out of a word whether it be ought to their Purpose or no answer that it was because of that saying Isa. 39. v. 8. For there shall be Peace and Truth in my dayes But this being spoken with respect unto the very latter part of his Raign and that only with reference unto the Babylonian Captivity which was afterwards to ensue is a sorry foundation to entitle him unto this illustrious Name the Captain Prince or Lord of Peace which bespeaks one that had all Peace and that in the Scripture Language is all that is Good or prosperous both temporal and spiritual in reference unto God and man in his power and disposal And yet this is the utmost that any of them pretend to give countenance unto this Appellation § 36 Abarbinel who heaps together
the Interpretations Conjectures and Traditions of most that went before him seems to agree with Kimchi in that of the Government being upon his Shoulder because his Father Ahaz sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Present unto the King of Assyria but he did not whereas it is expresly said that he paid him Tribute of three hundred Talents of Silver and thirty Talents of Gold for the raising whereof he emptied his own Treasures and the Treasures of the House of God yea and cut off the Gold from the Doors and Pillars of the Temple 2 Kings 18. v. 15 16. yet he mentions that other fancy of Rashi about the study of the Law and so leaves it But in this of the Name ascribed unto him he would take another course For finding Hezekiah in their Talmud Tract Saned Pereck Chelek called by his Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who had eight names as Senacherib is also childishly there said to have had he would in the first place ascribe all these names unto Hezekiah giving withall such Reasons of them as I dare not be so importune on the Readers patience as to transcribe and himself after he had ascribed this Opinion to Jonathan the Targumist and Rashi embraceth the other of Kimchi before confuted And yet knows not how to abide by that neither § 37 Thirdly How can it be said of Hezekiah that of the increase of his Government there should be no end seeing he lived but four and fifty years and reigned but twenty five And his own Son Manasseh who succeeded him was carried captive into Babylâ—n But as unto this Question and that which follows about his sitting upon the Throne of David for ever after they have puzled themselves with the great Mysterie of Mem Clausum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would have us to suppose that these words concerned only the life of Hezekiah though it be not possible that any other word should be used more significantly expressing Perpetuity Of the increase of his Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no end it shall be endless and he shall rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence or now and unto for ever for evermore And thus by the Vindication of this Place from the Rabbinical Exceptions we have not only obtained our principal intention about the promise of a Deliverer but also shewed who and what manner of Person he was to be even a Child that was to be born who should also be the Mighty God the Everlasting Father the Prince of Peace whose Rule and Dominion was to endure for ever § 38 Isaiah 10. v. 27. The yoke shall be destroyed because of the Annointing Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the People shall be broken before the Messiah And it may be some respect may be had in these words unto the Promised Seed upon whose account the yoke of the oppressors of the Church shall be broken but the words are variously interpreted and I shall not contend § 39 Isaiah 11.1 And there shall come forth a rod out of the stemm of Jesse and a branch shall grow out of his Roots Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a King shall come forth from the Sons of Jesse and Messiah shall be annointed from the Sons of his Sons his Posterity Ver. 6. The Wolf shall dwell with the Lamb Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the dayes of the Messiah of Israel peace shall be multiplyed in the earth and the Wolf shall dwell with the Lamb. That this Chapter contains a Prophesie of the Messiah and his Kingdom and that immediately and directly all the Jews confess Hence is that part of their usual Song in the Evening of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake thy self from dust arise My People clothed in glorious guise For from Bethlehem Jesse's Son Brings to my soul Redemption They call him the Son of Jesse from this place which makes it somewhat observable that some Christians as Grotius should apply it unto Hezekiah Judaizing in their interpretations beyond the Jews Only the Jews are not well agreed in what sense those words the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid c. are to be understood Some would have it that the nature of the brute Beasts shall be changed in the dayes of the Messiah but this is rejected by the wisest of them as Maimonides Kimchi Aben Ezra and others and these interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allegorically applying them unto that Vniversal Peace which shall be in the world in the dayes of the Messiah But the Peace they fancy is far from answering the words of the Prophesie which express a change in the nature of the worst of men by vertue of the Rule and Grace of the Messiah I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine or the Holy Land he interprets the latter end of the tenth Chapter to the destruction of them on both sides by God whereon their Messiah should be revealed as is promised in this which he expresseth in the close of his Exposition of the first Verse of Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there shall prevail great War between the Nations of the world one against another on or for the Holy Land and strong Nations shall fall in it by the sword of one another and therefore it is said behold the Lord the Lord of Host shall lop Chap. 10. v. 33. And a little after he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of that War shall Messiah the King be revealed For those Nations he would have had to be Gog and Magog and in many places doth he express his hopes of the ruine of the Christians by that War but the issue hath disappointed his hopes and desires Ise. 16. v. 1. Send ye the Lamb to the Ruler of the Land Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 40 They shall bring their Tribute unto the Messiah of Israel Oâ—serving as it should seem that the Moabites unto whom these words are spoken were never after this time tributary to Judah and withall considering the Prophesie of v. 5. which he applies also and that properly unto the Messiah the Targumist conceived him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler here mentioned unto whom the Moabites are invited to yield obedience and I conceive it will not be very easie to fix upon a more genuine sense of the words So also ver 5. Then shall the Throne of the Messiah of Israel be prepared in Goodness Doubtless with more Truth than those Christians make use of who wrest these words also to Hezekiah Isa. 28.5 In that day shall the Lord of Hosts be for a Crown of Glory Targum § 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah of the Lord of Hosts the Lord
of Hosts in and with the Messiah who is the Crown of Glory and Diadem of Beauty in his Kingly Office and Rule unto the Remnant of his People that shall be saved by him Isa. 42. v. 1. Behold my servant whom I uphold my Elect. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 42 Behold my servant the Messiah How much better than the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applying the words to the whole People of Israel whereas they are expresly referred to the Lord Christ Mat. 12. v. 17 18. And Kimchi on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold my servant that is Messiah the King And Abarbinel confutes both R. Saadias and Aben Ezra with sharpness who were otherwise minded How much better than he of late who interprets these words of Isaiah himself unto whom not one letter of the Prophesie can receive any tolerable accommodation It is the Messiah then by their own confession who is intended in this Prophesie who is described not on horse-back in his harness as a great Warriour such as they expect him but one filled with the Spirit of the Lord endowed with meekness suffering opposition and persecution bringing forth righteousness and truth unto the Gentiles who shall wait for his Law and receive it when it is rejected by the Jews as the event hath manifested Isa. 43. v. 10. My servant whom I have chosen Targum My servant Messiah in whom I rest Isa. 52.13 Behold my servant shall prosper Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold § 43 my servant the Messiah shall prosper In these words begins that Prophesie which takes up the remainder of this Chapter and that whole Chapter that follows in the tenth Verse whereof there is mention made again of the Messiah And this is an evidence to me that the Jews however bold and desperate in corrupting the sense of the Scripture to countenance their infidelity yet have not dared to intermeddle with the letter its self no not in the Targums which are not so sacred with them as the Text. For whereas the application of this Prophesie unto the Messiah is perfectly destructive to their whole present Perswasion and Religion with all the hopes they have in this world or for another yet they never durst attempt the corrupting of the Targum where it is done so plainly which yet for many Generations they had in their own power scarce any notice being taken of it by any Christians in the world But concerning this place we must deal with them afterwards at large § 44 Jerem. 23. v. 5. And I will raise unto David a Righteous Branch Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will raise up unto David Messiah the Righteous This is he who in the next Verse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness The Jews generally agree that it is the Messiah who is here intended and whereas a late Christian Expositor would have Zerubbabel to be designed in these words Abarbinel himself gives many reasons why it cannot be applyed unto any one under the Second Temple For saith he during that space no one reigned as King of the house of David nor did Judah and Israel dwell then in safety and security they being continually oppressed first by the Persians then by the Graecians and lastly by the Romans So He and truly and I see no Reason why one should pervert the Promises concerning the Messiah when they cannot tolerably accommodate them unto any other For the Preservation of the name of this Righteous Branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness we may bless God for the Original For the Old Translations are either mistaken or corrupt or perverted in this place The Vulgar Latin is the best of them which reads Dominus justus noster our Righteous Lord which yet corrupts the sense and gives us an expression that may be assigned unto any Righteous King The LXX far worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the name that the Lord shall call him Josedec A corrupt word formed out of the two Hebrew words in the Original signifying nothing but perverted as it were on purpose to despoil the Messias of his glorious name the evidence of his eternal Deity Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord justifie us He seems as one observes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pihel but yet this also obscures the Text. The Chaldee according unto its usual manner when any thing occurs which its Author understood not gives us a gloss of its own sufficiently perverting the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let righteousness come forth to us from before the Lord in his dayes Let them consider this instance which is but one of many that may be given who are ready to despise the Original Text to prefer Translations before it and to cherish suspicions of its being corrupted by the Jews or of their arbitrary inventions of its Points or Vowells whereby the sense of the words is fixed and limited Can there be any clearer acquitment of them in this matter than this certain Observation that every place almost which bears Testimony unto any thing concerning the Messiah which is denyed by them is far more clear in the Original than in any old Translation what ever And hereof we have an eminent instance in this place where this name denoting undeniably the Divine Nature of the Messiah is preserved entire only on the Original and that as it is pointed as some fancy by some Jewish Masarites who lived they know not where nor when And those amongst our selves who are ready to give countenance unto such Opinions or to admire the promoters of them may do well to consider what reflection they cast thereby on that Translation which is of use among us by the Command of Authority than which there is no one extant in the world that is more Religiously observant of the Hebrew Text and that as pointed in their Bibles nor hath it any regard unto any or all Translations where they differ from the Original as may be seen with especial respect unto that of the LXX the stream that feeds most of the rest in above a thousand places But this by the way One of late hath applyed this name unto the People of Israel and interprets the words Deus nobis bene fecit God hath done well unto us But we have had too much of such bold and groundless conjectures about the fundamentalls of our Faith and Worship The Jews seek to evade this Testimony by instances of the Applications of this name to other things as the Altar built by Moses the Ark and the City of Jerusalem But it is one thing to have the name of God called on a place or thing to bring the occasion of it unto remembrance another to say that this is the name of such a Person Jehovah our Righteousness And whereas the Holy Ghost sayes expresly that this is his name the Jews must give us leave
the Targumist in this Prophesie Chap. 4. v. 7. Chap. 6. v. 12. Chap. 10. v. 4. In all which places he is certainly designed by the Holy Ghost There are also many of them who acknowledge him to be intended Chap. 9. v. 9. Chap. 11. v. 12 13. Chap. 12. v. 10. where he is not mentioned in the Targum I have not insisted on these Places as though they were all the Testimonies that to the same purpose might be taken out of the Prophets seeing they are a very small portion of the Praedictions concerning the Person Grace and Kingdom of the Messiah and not all those which are most eminent in that kind but because they are such as wherein we have either the consent of all the Jews with us in their application from whence some advantage may be taken for their conviction or we have the suffrage of the more antient and authentick Masters to reprove the Perversness of the Modern Rabbins withall § 50 And this is He whom we enquire after One who was promised from the Foundation of the world to relieve mankind from under that state of Sin and Misery whereinto they were cast by their Apostasy from God This is he who from the first Promise of him or intimation of Relief by him was the Hope Desire Comfort and Expectation of all that aimed at Reconciliation and Peace with God Upon whom all their Religion Faith and Worship was founded and in whom it centered He for whose sake or for the bringing of whom into the world Abraham and the Hebrews his Posterity were separated to be a peculiar people distinct from all the Nations of the Earth In the faith of whom the whole Church in and from the Dayes of Adam that of the Jews in especial celebrated its Mystical Worship endured Persecution and Martyrdom waiting and praying continually for his Appearance He whom all the Prophets taught Preached Promised and raised up the Hearts of Believers unto a desire and expectation of describing before hand his sufferings with the Glory that was to ensue He of whose coming a Catholick Tradition was spread over the world which the old Serpent with all his subtility was never able to obliterate Exercitatio X. Ends of the Promises and Prophesies concerning the Messiah Other wayes of his Revelation Of his Oblation by Sacrifices Of his Divine Person by Visions What meant in the Targums by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God The Expression first used Gen. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what or who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apprehensions of the Antient Jews about the Word of God Of the Philosophers Application of the Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son by John Expressions of Philo. Among the Mahumetans Christ called the Word of God Intention of the Targumists vindicated How the Voice walked Aben Ezra refuted and R. Jona The appearance of the second Person unto our first Parents Gen. 18.1 2 3. Gods appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suddenness of it Who appeared The occasion of it Reflection of Aben Ezra on some Christian Expositors retorted A Trinity of Persons not proved from this place Distinct Persons proved No created Angel representing the Person of God called Jehovah Chap. 19.24 from the Lord. Exceptions of Aben Ezra and Jarchi removed Appearance of the second Person Gen. 32.24 26 27 28 29 30. Occasion of this Vision The Person in appearance a man in Office an Angel in nature God Gen. 48.16 Hos. 12.3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Who it was that appeared Exod. 3.2 3 4 5 6 14. God that appeared Exod. 19.20 21 22. Who gave the Law Not a created Angel The Ministery of Angels how used therein Exod. 23.20 21 22 23. Chap. 33.2 3 4 13 14. Different Angels promised The Angel of Gods presence who Josh. 5.13 14 15. Captain of the Lords hâ—st described Sense of the Antient Church concerning thâ—se Appearances Of the Jews Opinion of Nachmanides Tanchuma Talmud Fiction of the Angell rejected by Moses accepted by Joshua Sense of it Metatron Whâ— Derivation of the Name WEE have seen how plentifully God instructed the Church of old by his § 1 Prophets in the knowledge of the Person Office and work of the Messiah And this He did partly that nothing might be wanting unto the Faith and Consolation of Believers in a suitableness and proportion unto that condition of Light and Grace wherein it was his good pleasure to keep them before his actual coming and partly that his Righteous Judgements in the rejection and ruine of those who obstinately refused him might from the means of their conviction be justified and rendered glorious Neither were these Promises and Predictions alone the means whereby God would manifest and reveal him unto their faith There are two things concerning the Messiah which are the Pillars and Foundation of the Church The One is his Divine Nature and the other his Work of Mediation in the Attâ—nement for sin which he was to make by his suffering or the Sacrifice of himself For the Declaration of these unto them who according unto the Promise looked for his coming there were two especial wayes or means graciously designed of God The latter of these wayes was that Worship which he instituted and the various Sacrifices which he appointed to be observed in the Church as Types and Representations of that one Perfect Oblation which he was to offer in the Fulness of time The unfolding and particular application of this way of Instruction is the principal design and scope of the Apostle in his Epistle unto the Hebrews Whereas therefore that must be at large insisted on in our Exposition of that Epistle I shall not anticipate what is to be spoken concerning it in these previous Discourses which are all intended in a subserviency thereunto The other way which concerns his Divine Person was by those Visions and Appearances of the Son of God as the Head of the Church which were granted unto the Fathers under the Old Testament And these as they are directly suited unto our Purpose in our enquiry after the Proâ—nostiâ—â—s of the Advent of the Messiah so are they eminently usefull for the conviction of the Jews For in them we shall manifest that a Revelation was made of a diâ—tinct Pâ—rson in the Deity who in a peculiar manner did mannage all the concernments of the Church after the entrance of sin And herein also according unto our proposed Method we shall enquire what Light concerning this Truth hath been received by any of the Jewish Masters as also manifest what confusions they are driven unto when they seek to evade the Evidence that is in the Testimonies to this Purpose § 2 There is frequent mention in the Targumists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of the Lord. And it first occurs in them on the first appearance of a Divine Person after the Sin and Fall of Adam Gen. 3. v. 8. The words of the Original Text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 and they heard the voice of the Lord God walking in the Garden The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking may be as well referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God vocem Domini Dei ambulaâ—tem And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verbum prâ—lâ—tum the outward voice and sound thereof yet when applyed unto God it frequently denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Almighty Power whereby he effecteth what ever he pleaseth So Psal. 29. v. 3 4 5 6 7 8 9. those things are ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the Lord which elsewhere are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. v. 3. to the word of his Power which the Syriack renders by the Power of his Word intending the same thing Now all these mighty works of Creation or Providence which are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the Lord or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word of his Power or his powerfull Word are immediately wrought per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the essential Word of God John 1. v. 3. Col. 1. v. 16. which was with God in the Beginning or at the Creation of all things John 1. v. 1 2. as his eternal Wisdom Prov. 8. v. 22 23 24 25. and Power This expression therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God that is God the Essential Word of God the Person of the Son For here our first Parents heard this Word walking in the Garden before they heard the outward sound of any Voice or Words whatever For God spake not unto them untill after this v. 9. The Lord God called unto Adam and said untâ— him And this change of the appearance of God some of the Jews take notice of so the Author of Tseror Hammâ—r Sect. Bereshith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before they sinned they saw the Glory of the blessed God speaking with him but after their sin they only heard his voice walking God dealt now otherwise with them than he did before And the Chaldee Paraphrast observing that some especial presence of God is expressed in the words renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they heard the voice of the Word of the Lord God walking in the Garden So all the Targums and that of Hierusalem begins the next Verse accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Word of the Lord God called unto Adam And this expression they afterwards make use of in places innumerable and that in such a way as plainly to denote a distinct Person in the Deity That this also was their intendment in it is hence manifest because about the time of the writing of the first of those Targums which gave normam loquendi the Rule of speaking unto them that followed it was usuall amongst thâ—m to â—xpress their concâ—ptions of the Son of God by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Word of God the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Philo express their sense de Confusione Linguarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any be not yet worthy to be called the Son of God yet endevour thou to be conformed unto his first begotten Word the mâ—st antient Angel the Archangel with many names for he is called the Beginning the name of God the man according to the image of God the Sâ—er of Israel How suitably these things are spoken unto the Mysteries revealed in the Gospel shall elsewhere be declared Here I only observe how he calls that Angel which appeared unto the Fathers and that sometimes in humane shape the Word the FIRST BEGOTTEN WORD And he expresseth himself again to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if we are not yet meet to be called the Sons of God let us be so of his eternal image the most Sacred Word for that most antient Word is the image of God How these things answer the Discourses of our Apostle about Jesus Christ Col. 1. v. 15 16 17 18. Heb. 1. v. 3. is easily discerned And this conception of theirs was so far approved by the Holy Ghost as suitable unto the mind of God that John in the Beginning of his Gospel declaring the Eternal Deity of Christ doth it under this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God the Word that was with God and that was God John 1.1 For as he alludeth therein to the story of the first Creation wherein God is described as making all things by his word for he said of every thing let it be and it was made as the Psalmist expresseth it He spake and it was done he commanded and it stood faâ—t Psal. 33. v. 9. which he fully declares v. 6. By the Word of the Lord were the Heavens made and all the Host of them by the breath of his Mouth in answer whereunto he teacheth that all things were made by this Word of God whereof he speaks v. 3. which in the Chaldee is elsewhere also assigned unto this Word where mention is not made of it in the Original as Isa. 45. v. 12. and Chap. 48. v. 13. whence it is in like manner expressed by Peter 2 Ep. 3. v. 5. So he might have respect unto that ascription of the Work of the Redemption of the Church to this Word of the Lord which was admitted in the Church of the Jews That place amongst others is express to this purpose Hos. 1. v. 7. where the words of the Prophet I will save them by the Lord their God are rendered by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will save or redeem them by the Word of the Lord their God The Word the Redeemer And it is not unworthy consideration that as the Wisest and most contemplative of the Philosophers of old had many notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Word which was unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formative or creative Power of the Vniverse to which purpose many sayings have been observed and might be reported out of Plato with his followers Amelius Chalcidius Proclus Plotinus and others whose expressions are imitated by our own Writers as Justin Martyr Clemens Athenagoras Tatianus and many more so among the Mahumetans themselves this is the the name that in their Alcoran they give unto Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God So prevalent hath this notion of the Son of God been in the World And as those words Ezek. 1. v. 24. I heard the voice of their wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Voice of the Almightie are rendered by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Voice from the face of the Almighty which what it is shall be afterwards shewn so some Copies of the LXX read them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voice of the
change of place And thence Aben Ezra interprets that expression Chap. 20. v. 22. Ye have seen that I have talked with you from Heaven God was still in Heaven when his Glory was on the Mount Yet those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do rather refer to his descent before described then denote the place where he spake For in giving the Law God spake on Earth Heb 12.25 That God in this glorious manifestation of his presence on Mount Sinai made use of the ministry of Angels both the nature of the thing declares and the Scripture testifies Psalm 68.17 The voices fire trembling of the Mountain smoke and noise of the Trumpet were all effected by them And so also was the forming of the words of the Law conveyed unto the ears of Moses and the People Hence the Law is not only said to be received by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. v. 53. by the disposition or orderly ministries of the Angels and to be disposed by them into the hand of Moses Gal. 3. v. 19. but is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. v. 2. the word spoken or pronounced by Angels that is outwardly and audibly As to him that presided and ruled the whole action some Christians think it was a created Angel representing God and speaking in his name But if this be so we have no certainty of any thing that is affirmed in the Scripture that it may be referred directly and immediately unto God but we may when we please substitute a delegated Angel in his room For in no place not in that concerning the Creation of the world is God himself more expresly spoken of Besides the Psalmist in the place mentioned affirms that when those Chariots of God were on Mount Sinai Jehovah himself was in the middest of them And this Presence of God the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they now understand a Majestaticall and Sanctifying Presence indeed it intends him who is the Brightness of the Fathers glory and the express image of his Person who was delegated unto this work as the great Angel of the Covenant giving the Law in the strength of the Lord in the Majesty of the name of the Lord his God Exod. 23. v. 20 21 22. Behold I send an Angel before thee to keep thee in the way and § 16 to bring thee into the place that I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him But if thou shalt indeed obey his voice and do all that I speak then will I be an enemy unto thine enemies and an adversary unto thine adversâ—ries The Angel here promised is he that went in the midst of the People in the Wilderness whose Glory appeared and was manifested among them And moreover another Angel is promised unto them v. 23. For mine Angel shall go before thee and bring thee into the Amorites and I will cut them off It is a ministring Angel to execute the Judgements and vengeance of God upon the enemies of his people And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2 3. compared with v. 13 14 15 16. of the same Chapter v. 2. I will send an Angel before thee and I will drive out the Canaanite and the Amorite which is the Promise and the Angel of Chap. 23. v. 23. But saith he v. 3. I will not go up in the middest of thee which he had promised to do in and by the Angel of v. 20 21. in whom his name was This the people esteemed evil tidings and mourned because of it v. 4. Now God had not promised to go in the middest of them any otherwise than by the Angel mentioned which both Moses and the People were abundantly satisfied withall But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence in the Angel of v. 20. For which Moses reneweth his request v. 13. whereunto God replies My presence shall go with thee v. 14. concerning which Presence or Face of God or which Angel of his Presence we must a little more particularly enquire § 17 First It is said to the People concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beware of him or rather take heed to thy self before him before his Face in his Presence v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal is sibi cavit cave tibi And this is the caution that is usually given the People requiring that Reverence and awe which is due unto the Holiness of the Presence of God 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obey his voice This is the great Precept which is solemnly given and so often reiterated in the Law with reference unto God himself 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke him not or rebell not against him This is the usual word whereby God expresseth the Transgression of his Covenant a rebellion that can be committed against God alone 4. Of these Precepts a twofold Reason is given whereof the first is taken from the Soveraign Authority of this Angel for he will not pardon your transgressions that is as Joshua afterwards tells the same people he is an holy God he is a jealous God he will not forgive your transgressions nor your sâ—ns Joshua Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant And who can forgive sins but God To suppose here a created Angel is to open a door unto Idolatry for he in whose power it is absolutely to pardon and punish sin may certainly be worshipped with Religious Adoration The second Reason is taken from his Name for my Name is in him A more excellent Name than any of the Angels do enjoy Heb. 1. v. 4. He is God Jehovah that is his Name and his nature answereth thereunto Hence v. 22. it is added if indeed thou obey his vâ—ice and do all that I speak His voice is the voice of God in his speaking doth God speak and upon the Peoples obedience thereunto depends the accomplishment of the Promise Moreover Chap. 33. v. 14 15. God sayes concerning this Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my presence my Face shall go with thee which Presence Moses calls his Glory v. 18. his essential Glory which was manifested unto him Chap. 34. v. 6. though but obscurely in comparison of what it was unto them who in his humane nature wherein dwelt the fulness of the Godhead bodily Col. 2. v. 9. behâ—ld his Glory the Glory as of the only begotten of the Father John 1. v. 14. For this Face of God is he whom who so seeth he seeth the Father John 14. v. 19. because he is the Brightness of his Glory and the express image of his Person Heb. 1. v. 3. who accompanied the people in the Wilderness 1 Cor. 10. v. 4. and
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
untill the destruction of the Common-wealth by Vespasian and of the City and Temple by Titus only as a presage of the departure of Scepter and Scribe the power of Judgement as to the lives of men was some years before taken from the Sanhedrin John 18.31 § 11 By this fixation of Rule in general in Judah we are freed from any concernment in the Disputes of Learned men about the precise time of the departure foretold And indeed if any thing be more intended in this prediction but only that the Tribe of Judah should continue in a National Political State with Government in its self it will be utterly impossible to determine exactly and precisely upon the accomplishment of this Prophesie Some would fix it on the conquest of Jerusalem by Pompey during the time of Hircanus and Aristobulus the Hasmonaeans not many years after which the Shilo came which small remnant of time as they suppose impeacheth not the truth of the prediction for in that action of Pompey Cicero declares the Nation conquered Orat. pro Flacc. victa est elocata servata But if this might suffice for the departure of Scepter and Scribe much more might the former Conquest by the Babylonians do so which yet by all mens consent it did not Besides the Nation was left free by Pompey unto its own Laws and Policy as were many other Nations subdued by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Appianus he left some of the conquered Nations free to their own Rule and Laws among whom were the Jews Some fixed the period in Herod an Idumaean a stranger to Judah only a Proselyte on which account we have many contests managed by Baronius Scaliger Casaubon Bulinger Montacue Pericus A Lapide Capellus Scultetus Rivetus Spanhemius and others innumerable But granting Herod to have been an Idumaean as he was undoubtedly by Extract and that Nation not to have been incorporated into Judah upon the Conquest made of it by Hircanus only that he was in his own person a Proselyte why the Scepter should any more depart from Judah because of his reign then it did in the dayes of the Hasmonaeans before him who were of the Tribe of Levi I see no reason The Government and Polity of the Nation was that of the Jews who ever Usurped and enjoyed the place of Supream Rule As in the Roman Empire the Rule and Government was that of the Romans though Philip an Arabian Maximinus a Thracian and sundry others Forreigners were Emperours amongst them One would salve the difficulty of the Hasmonaeans and Herodians by affirming that the supream power of the Nation in their dayes was in the Sanhedrim the greatest number of the persons whereof it was constituted being alwayes of the Tribe of Judah as the Talmudists constantly affirm But neither are we concerned herein The Government as hath been manifested was still in and of the Tribe of Judah with the fore-mentioned accessions denominated from it until the destruction of the Country City and Temple by Vespasian and Titus which is all that in the prediction is intended And that was the precise season aimed at especially if we suppose as rationally we may that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to respect the last clause of the prediction and to him the gathering of the Nations which was accomplished signally before the final ruine of the Church and State of the Jews according as Christ himself foretold Mat. 24.14 Now because some fix the departure of the Scepter and Law-giver unto the removal of § 12 the Sanhedrin it may not be amiss to declare in our passage what that Sanhedrim was and what the power wherewith it was entrusted and this briefly Because it is a subject that many Learned men have laboured in The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanedrim or Sanhedrim is taken from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies the place where the Senators meet the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Herodian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They assembled not in the accustomed Council House but in the Capitoll the Temple of Jupiter But most frequently it is taken for consâ—ssus Judicum an Assembly of Judges A court made up of many Assessors whence the Areopagum that is the Court of Judges is so called in Aeschines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Assessor in such a Court and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an Assembly of Magistrates or Princes as they call corona considentium such as the Sanhedrim was And this name of Sanhedrim though it be plainly a Greek Word a little corrupted as is the manner of the Jews in their use of them is frequently used in the Targum of the Hagiographa which places are collected by Elias in Tishbi Some of the Jewish Masters would have it to be a word of their own language whence they invent strange Etymologies of it which are some of them mentioned by Buxtorf Lex Tal. Coll. 15 13. in Aruth they would have derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of gifts not knowing doubtless that doronoth was a Greek and no Hebrew word The first appointment of this Court the Original of this Consessus Judicum is recorded § 13 Numb 11.16 where by Gods order LXX Elders are called and designed to join with Moses in the rule of the people and are instructed with Gifts to fit them for that purpose The continuance of this with the institution of other Courts depending thereon is enjoyned the people Deut. 16. Some say the first LXX were of them who had been Officers over the people in Aegypt and had suffered for them whom thou knowest to be the Elders of the people and Officers over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament Elders and Elders of the people Others think these had been Elders and Officers of the people before in Criminal and Civil Causes But now were absolutely joyned with Moses in all These with him made up LXXI which was the constant number afterwards The principal things recorded concerning this Court of Elders or Judges are § 14 First Their Orders namely that there was one that alwayes presided amongst them whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent who supplied the place of Moses And on his right hand sate he whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the House of Judgement or consistory who gathered the suffrages of the Assessors By whom stood two Scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes of Judgements one on the right hand of the Prince the other on his left one whereof wrote down the sentences of them who condemned the other them who absolved the persons that were to be judged There belonged also to the Courts two Cryers and two who received the Alms that was given by them who were absolved Before them at some distance sate these
wise men out of whom the number of the Sanhedrim when any dyed or were removed was to be supplied Secondly The place of their meeting which usually and ordinarily was at Jerusalem § 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Chamber of hewed stones where the Judges are sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men of the stone Chamber Although it may be no more is intended in that expression but that it was a Magnifick Stately Place or building such as usually are made of stones hewed and carved And they tell us that this place was built nigh the Temple part of it being on the Holy Ground and part on that which was prophane and common Whence also it had two doors one on the sacred side by which the Prince and the Assessors entered the other on the prophane by which criminal persons were brought in before them by their Officers So Talmud in Joma And this some take to be the place where our Lord Christ was judged John 19.13 They sate down in the Judgement Seat in the place that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place built and raised up with hewed or squared stones For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie meerly the pavement as we translate it or the floor of the place the Apostle manifests by adding that in the Hebrew it is called Gaâ—batha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew for although the word have a Syriack termination according to the corrupt pronuntiation of the Hebrew in those dayes among the people yet the Original of it is Hebrew and the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies an High-Place or a place built up on all sides and exalted such as the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement Seats were placed in But this might be an alike place to the other for I much question whether the Roman Governour sate in Judgement in the meeting place of the Sanhedrim § 16 Thirdly The Jews treat much of the Qualification of the persons who were to be of the number of the Assessors of this Court. For First They were to be of the Priests Levites or Nobles of Israel that is principal men in the Common-wealth yet none were admitted into their number meerly on the account of their Dignity or Offices not the King not the High Priest unless they were chosen with respect unto their other qualifications For they Secondly Were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of stature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of countenance or good Appearance to keep up as they say a Reverence unto their Office and they were also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Wisdom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Age according to the first institution and this carried the common Appellation Elders of the People They add in Dine Mâ—moneth that they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in the Art of Incantations and Charms to find out such practices which the Talmudist thought good to add to countenance themselves many of whom were professed Magicians And lastly they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilled in LXX Tongues that they might not need an Interpreter but fewer I suppose served their turn They treat also in generall that they ought to be men fearing God hating Covetousness stout and couragious to oppose Kings and Tyrants if need were From this number they exclude expresly persons over old deform'd and Eunuchs whom they conclude to be cruel and unmerciful as Claudian doth Adde quod Eunuchus nulla pietate movetur Nec generi natisve cavet clementia cunctis In similes animosque ligant consortia damni Mercy from Eunuchs is remov'd away No care of Race or Children doth them sway This only renders men compassionate When misery is known their common fate § 17 The power of this Court was great yea supream many times in all things among the people and at all times in most things of concernment All great Persons and weighty Causes were judged by them When a whole Tribe offended or an High Priest or a King of the House of David by these were their Causes heard and determined They had power also to determine about Lawful War They had two sorts of War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanded War Such they esteemed War against the Nations of Canaan against Amaleck against any Nation that oppressed Israel in their own Land and this kind of War the King at any time of his own accord might engage in And they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War permitted only as War for security and enlargement of Territories which could not be engaged in at any time but by consent and upon the Judgement of this Court. The Enlargement of the City of Jerusalem the reparation of the Temple and the Constitutions of Courts of Judicature in other Cities belonged also unto them In a word they were to judge in all hard Cases upon the Law of God This sentence extended to life and death which last they had power to inflict § 18 four wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four deaths four kinds of death were committed to the House of Judgement to Stone to Burn to slay with the Sword and to strangle These were they who in the dayes of the Restauration of the Church by Ezra who by reason of the excellency of the persons many of them being Prophets and men divinely inspired are usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation And the power of this Court was continued though not without some interruption and restraint unto the time of the last destruction of the City by Titus Besides this greater Court they had also two lesser in other places one of the twenty § 19 three Assessors which might be erected in any City or Town where there was an hundred and twenty Families or more but not less and these also had power over all Causes Criminal and Civil which happened within the Precincts of their Jurisdiction and over all Punishments unto Death it self Hilary on the second Psalm tells us that Erat a Mose ante institutum in omni Synagoga LXX esse Doctores Moses had appointed that in every Synagogue there should be LXX Teachers He well calls them Teachers because that was part of their duty to teach and make known the Law of God in Justice and Judgement And he adds Cujus doctrinae dominus in Evangeliis meminit dicens Whose teaching our Lord mentions in the Gospel saying the Scribes and Pharisees sit in Moses Chair So referring the direction there given by our Saviour to the Judicial determinations of these Judges and not to their ordinary Teachings or Sermons to the people But herein his mistake is evident that he supposeth the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described For besides this Judicature
he that hath Dominion shall not be taken from the House of Judah And Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Rulers shall not cease from the House of Judah The same words are used by that called of Jerusalem The Authority of these Paraphrases among the Jews is such as that they dare not openly recede from them And therefore Manasse in his Conciliator where he endeavours to enervate this Testimony passeth over these Targums in silence as having nothing to oppose to their Authority which is a sufficient evidence that he saw the desperateness of the cause wherein he was engaged Solomon and Bechai acknowledge Rule and Dominion to be intended in the words but according to the latter they are not to be erected untill the coming of the Messiah which is no less expresly contrary to the Targum then to the Text it self affirming plainly that then it was to end and not begin Add hereunto further to manifest the consent of the Antient Jews unto this sense of the words that in their Talmuds they affirm the Law-giver here mentioned to be the Sanhedrim whose power continued in Judah untill the Shilo came whereof we have spoken before § 26 Unto these Reasons and Testimonies we may subjoyn the use of the words themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally and properly a rod or staff all other significations of it are Metaphoricall Among them the principall is that of Scepter an Ensign of Rule and Government Nor is it absolutely used in any other sense in that very frequently Psalm 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scepter of uprightness is the Scepter of thy Kingdom Numb 24.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scepter shall arise out of Israel that is a Prince or a Ruler Targum Christ shall rule out of Israel And this sense of the words is made more evident by its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver he that prescribes and writes Laws with Authority to be observed Deut. 33.2 in a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law-giver hidden that is Moses the great Scribe saith the Targum for as they suppose the Sepulchre of Moses was in the Lot of Gad. Mechokek saith Aben Ezra that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great President or Ruler Psal. 108.19 Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Law-giver with Allusion to this Prediction of Jacob. Isa. 33.22 The Lord is our Judge the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Law-giver These two words then in conjunction do absolutely denote Rule and Dominion The latter Masters of the Jews to avoid the force of this Testimony have coined § 27 a new signification for these words Shebet they say is only a rod of Correction and Mechokek any Scribe or Teacher which they would refer to the Rabbins they have had in every Generation Some of them by Shebet understand a staff of supportment which they were to enjoy in the middest of their troubles so I remember Manasse Ben Israel not long since made it one of his reasons for their admission into England that therein this Prophesie might receive somewhat of accomplishment by this countenance and encouragement in this Land But the most of them adhere to the former sense of the words So they call the story of their calamities and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod of Judah But this evasion is plainly and fully obviated in the former opening of the words and confirmation of their genuine importance For 1. It is openly contrary to the whole Context and Scope of the Place 2. To the meaning and constant use of the words themselves especially as conjoined 3. To the Targums and all old Translations 4. To the Talmud and all their own Antient masters 5. To the truth of the Story Judah having been long in a most flourishing and prosperous condition without any such signal calamity as that which they would intimate to be intended in the words namely such as for sixteen hundred years they have now undergone 6. The supportment they have had hath not been National nor afforded to Judah as a Tribe or People but hath consisted meerly in the greatness and wealth of a few individual persons scattered up and down the world neither themselves nor any else knowing unto what Tribe they did belong And 7. This hath been in things no way relating to the Worship of God or their Church-state or their spiritual good 8. Their Scribes were not formerly of the Tribe of Judah and their latter Rabbins wholly of an uncertain extraction so that this pretence proves nothing but the misery of their present State and condition wherein they seek a refuge for their infidelity in vanity and falshood Our second enquiry is concerning the subject of the Promise under consideration § 28 which is the Shilo whereby we say the promised Seed is intended About the derivation and precise significations of the word we have no need to contend Most learned men look upon it as derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet safe happy prosperous whence also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 122. safety peace prosperity Abundance Hence Shilo sayes Mercer sonat tranquillum prosperum pacatum felicem Augustum victorem cui omnia prospere succedunt signifies one quiet prosperous peaceable happy honourable a Conqueror to whom all things succeed well and happily To this Etymologie of the word agrees Galatinus Fagius Melancthon Pagninus Prusius Schindler Buxtorfius Armama and generally all the most learned in the Hebrew tongue The Vulgar Latin rendring the words qui mittendus est who is to be sent as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupts the sense and gives advantage to the Jews to pervert the words as both Raymandus and Galatinus observe Neither is there any thing nearer the truth in the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so making it as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae ei which to him whereunto yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks the first mentioned by Eusebius the latter in the present Copies both by Justin Martyr do relate or allude Others suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Son from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes the after birth or Membrane wherein the Child is wrapt in the Womb. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shilo should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unusual saith Kimchi But Galatinus supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a foeminine affix denoting that the Messiah was to be the seed of the Woman or to be born of a Virgin Neither is his conjecture absolutely to be rejected Although Mercer pronounce it to be against the rule of Grammar for we know they hold
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
For nothing can be more ridiculous then to make a comparison between the Riches and Treasures of Solomons Temple and those which at any time were laid up in the second Temple Besides what was so It was but Gifts and Oblations of the people of the Jews which the Nations sometimes took away but never brought any thing unto it And therefore themselves which use this evasion dare not place the excelling glory of this House herein though the Text do plainly affirm that it doth consist in what these words intend but turn to other imaginations of largness and duration Thirdly Open force is offerâ—d unto the words themselves for they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Nations shall bring their desirable things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of all Nations shall come So woful is the condition of men rebelling against light that they care not into what perplexities they run themselves so they may avoid it Abarbinel having repeated all these Expositions and seeing no doubt that they would not endure a tolerable Examination would have the desire of all Nations to be Jerusalem because they should all come up to War against it with a desire to take it in the dayes of the third Temple which he fancieth to be here intended There are scarce more words then Monsters in this Subterfuge It may suffice for its removal that we have already demonstrated that his Figment of a third Temple is devoid of any pretence to cover it from open shame § 19 We say then that these words contain a Prophecy of the Messiah and of the real glory that should accrue unto the second Temple by his coming unto it whilest it was yet standing This is the importance of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX give us a corrupt interpretation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and choice things of all Nations shall come in which error they are followed both by the Syriack and Arabick Translators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in nothing answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used by the Prophets and retained by Jonathan in the Chaldee Targum who indeed is not unfaithful in places relating unto the Messiah so as to exclude him although he pervert the true meaning of many of them The Vulgar Latin hath rightly to the sense rendred these words Et veniet desideratus cunctis gentibus and he shall come who is the desired of all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly desiderium desire but is no where used in the Scripture but for a thing or person desired or desirable loved valued or valuable as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Dan. 9.23 Chap. 10.11 Chap. 11.8.43 Gen. 27.15 Ezekiel 23.6 Amos 5.11 Jer. 3.19 Isaiah 2.16 This I say is the constant use of the words to denote the person or thing that is desired or desirable And it being said here emphatically that this desire shall come nothing but a desired or desirable person can be intended thereby And this was no other but the Messiah the bringing of whom into the world was the end of the buildâ—ng of that Temple and of the whole Worship performed therein and therefore by his coming unto it it had the complement of its Glory The Promise of him of old unto Abraham was that in him all the Nations of the Earth should be blessed Untill his coming they were generally to be left to walk in their own wayes and in the issue everlastingly to perish by him were they to be relieved and so is rightly called their desire or he that de jure ought to be desirable above all things unto them the desire of all Nations and he to whom the gathering of the people should be that is the Shilo are one and the same It is true being filled with blindness and ignorance the ages past before his coming had de facto and actively no desire after him but as there was a secret groaning and tendency in the whole nature of things after his production So he when he came who was alone to be desired by them was actually received and embraced as the full accomplishment of their desires That then wherein all their blessedness and deliverance were laid up may be properly called their desire because containing all things truly desirable and because like desire fulfilled it was perfectly satisfactory unto them when enjoyed The only difficulty in the interpretation of these words lyes in their unusual construction § 20 The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come is of the plural number venient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire whereunto we refer it of the singular desiderium omnium gentium venient Kimchi observing this anomaly to suit the words unto his own sense affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting which should be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendered all Nations shall come with their desire that is their desirable things their Silver and Gold but there is no need of this Arbitrary supply of the Text and the sense contended for by him we have sufficiently disproved Nor is it unusual in the Hebrew Tongue where two Substantives are joyned in construction that the Verb agrees in number and person not with that which directly and immediately it respects but with that whereby it is regulated As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put in statu constructâ— by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Verb from thence put in the plural number so 2 Sam. 10.9 Joab saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the face of battle was against him The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was which refers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face agrees not in number with it but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the battel by which the other is put in construction So Job 15.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number of years is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are hid it agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 years and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number in the very same kind of construction with that of the words here used by the Prophet So likewise 1 Sam. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arcus fortium confractorum The Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broken agrees in number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty though it be apparently spoken of the bow and likewise Hos. 6. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Judgements shâ—ll go forth as the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall go forth agrees in nâ—mber with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light though it respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Judgements in the plural number and many other instances of the like kind may be alledged to the same pâ—rpose This construction then though anomalous yet is in that Language so frequent as not to create any difficultie in the words and yet possibly the words may not be without a further sense intimating the coming of the Nations to
all Nations and the glory of the second House ensuing thereon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place I will give peace saith the Lord of Hosts From these words Abarbinel seeks to overthrow our Exposition by this place saith he is intended Jerusalem Well let that be granted what will thence ensue Why saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold from the day that the Messiah was born there was no Peace in Jerusalem but Wars Destruction and Desolation We say then that by Peace here must be understood either outward Temporal Worldly Peace or Spiritual Peace between God and man between Jews and Gentiles in their joint communion in the same Worship of God If they say the former was intended I desire to know when this promise was accomplished under the second Temple before dayes of the Hasmonaeans the whole people was in perfect bondage and slavery First To the Persians then to the Graecians and bondage is not especially peace in the Hebrew Dialect wherein that word denotes an affluence of all good things The Rule of the Hasmonaeans was wholly spent in bloody Wars and intestine Divisions Their power issued in the Dominion of the Romans and their Vassals the Herodians What signal peace they had in those dayes they may learn from their own Joseph Ben Gorion To say then that this was the peace intended is to say directly that that God promised what he never performed which is fit only for these men to do Besides though God promised to give this peace at Jerusalem that is amongst the Jews yet he promised not to give it only to Jerusalem unto the Jews but to all Nations also whom he would shake and stir up to bring in this Glory Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned I suppose they will not say they had any Moreover the peace promised was that which was to be brought in by the Messiah This Abarbinel grants and thence seeks to strengthen his Objection for saith he Then we shall have Peace Rule and Dominion according to the manifold Promises given us unto that purpose I answer those Promises are of two sorts Some express Spiritual things Allegorically by words literally signifying things outward And they are all of them fulfilled in and unto them that do believe Others of them that really intend outward Peace and Glory are made concerning them to be fulfilled not when the Messiah came to them but when they shall come to the Messiah At his Coming unto them they rejected him and he rejected them but when their blindness shall be taken away and they shall return unto the Lord all these Promises shall have a blessed accomplishment amongst them But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation distance and Enmity This then is the peace here promised This God gave at Jerusalem whilest the second Temple was standing For he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace And that he might reconcile both unto God in one body by the Cross having slain the Enmity thereby and â—ame and preached peace to them that were afar off and to them that were nigh Thus did God give peace at Jerusalem both to the Jews and Gentiles by him that was the desire of all Nations and so by this Circumstance of the Context also is our interpretation fully confirmed Although we have sufficiently confirm'd our Argument and vindicated it from § 25 the exceptions of the Jewish Masters yet because it is most certain that the constant faith of their Church of old was that the Messiah should come whilest that second Temple was standing which they have now Apostatized from and renounced countenancing themselves in their infidelity by the miserable evasions before mentioned I shall add yet farther strength unto it from a parallel Testimony and from their own confessions The parallel place intended is that of Malachi 3.1 Behold I send my Messenger and he shall prepare the way before me even the Angel or Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts the time future of his coming is by Haggai said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while and he i.e. Malachi answerably affirms that he shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly in the sense before declared he who by Haggai is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of all Nations with respect unto the Gentiles all desirable things being laid up in him is by Malachi called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the Jews the Lord whom ye seek whose coming they looked for so long and prayed for so earnestly And what Haggai expressed absolutely shall come afterwards intimating the respect his coming should have unto the Temple Malachi sets down fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come unto his Temple Further to clear what it is that in both these places is intended he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Covenant Gods Messenger who was to confirm and ratifie the New Covenant with them that is the Messiah The Targum of Jonathan expresseth it on Jer. 30.21 closing the Promise of the Covenant with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their King shall be annointed from among them and their Messiah shall be revealed from amongst the midst of them He who was the desire of all Nations the Lord whom the Jews sought the Messenger by whom the New Covenant was to be ratified that is the Lord the Messiah was to come and he did come unto that Temple § 26 And here the Jews are at an end of all shifts and evasions It cannot be avoided but the Messiah must be here intended Rashi would fain yet evade the Lord whom ye seek that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Judgement because they had said before Chap. 2.17 Where is the God of Judgement Vain man these words which he himself had but just before interpreted to be the Atheistical Expression of wicked men questioning the Judgement of God are now to serve his turn an earnest desire of seeking after the Lord which in these words is evidently set forth the Lord whom ye seek the Angel of the Covenant whom ye delight in for both these are the same as Aben Ezra acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord he is the Glory and the Angel of the Covenant the same things being intended under a double expression And it is evident whom he intends thereby by his interpreting the Messenger to be sent before him to be Messiah Ben Joseph whom they make the forerunner of Messiah Ben David Kimchi
interprets the Angel to be sent before him the Angel of Gods presence from Heaven to lead the people out of their Captivity as of old he went before them in the Wilderness when they came out of Aegypt But we are better taught who this Messenger was Matth. 11.10 Mark 1.2 As for the Lord whom they sought he speaks plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King the Messiah and this the Angel of the Covenant he adds indeed the old Story about Elijah and his zeal for the Covenant whence he had the honour to preside at Circumcision to see the Covenant observed and may be thence called the Angel of the Covenant But it is plain in the words and confessed by Aben Ezra that the Lord whom they sought and the Angel of the Covenant are the same And as to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come suddenly unto his Temple he adds in their Explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time of the end is not revealed nor unfolded in the Book of Daniel It is said he shall come suddenly because there is no man that knows the day of his coming before he came We grant that the precise day of his coming was not known before he came but that the time of it was foretold limited and unfolded in the Book of Daniel so far as the season and age of it would admit was made evident all future expectation declared to be void and that in the Book of Daniel we shall immediately demonstrate At present we have proved and find that they cannot deny but that he was to come unto the second Temple whilest it was yet standing § 27 Once more we may yet add the consent of others of their Masters besides these Expositors Some Testimonies out of their Doctors are Cited by others I shall only name one or two of them in Talmud it self Tractat. Sanâ—d caâ— 11. the application of this place of Haggai unto the Messiah is ascribed unto Rabbi Akiha his words as they report them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little glory will I give unto Israel and then the Messiah shall come And this man of so great repute among them that Rabbi Eleazar affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the wise men of Israel were like a little Garlick in comparison of that bald Rabbi This then is their own avow'd Tradition and the other place of Malachi concerning the Angel of the Covenant is expounded of the Messiah by Rainbain in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes saith he of the Messiah the Children of Israel shall be restored unto their Genealogies by the Holy Ghost that shall rest upon him as it is said Behold I send my Messenger before me and the Lord whom ye seek shall come unto his Temple We have then found out both from the clear words of both these Prophesies and the consent of the Jews themselves who it is that is here promised in them that he should come to his Temple § 28 This is the glory of the second house promised in Haggai The end of the Temple and of all the glory of it and all the Worship performed in it was to prefigure the promised seed who was the true and only substantial glory of them all and of the people to whom they were committed for he was to be a Light to light the Gentiles and the glory of his people Israel Therefore in all the Worship of the Temple those who believed and in the use of the Ordinances of it saw unto the end of their institution did continually exercise faith on his coming and earnestly desire the accomplishment of the promise concerning it The great glory then of this Temple could consist in nothing but this coming of the Lord whom they sought the desire of all Nations unto it Now that he should come whilest the Temple stood and continued is here confirmed by this double Prophetical Testimony and the Temple being utterly and irreparably destroyed now above 1600. years ago It must be acknowledged that the Messiah is long since come unless we will say that the Word of God is vain and his Promise of none effect The General Exception of the Jews unto this Argument taken from the limitation § 29 of the time allotted unto the coming of the Messiah we shall afterwards consider In one word that which they relieve themselves withall against the prediction of Haggai and Malachi that he should come unto the Temple then built amongst them which they acknowledge is so truly ridiculous that I shall not need to retain the Reader with the consideration of it They say the Messiah was born at the Time determined before the destruction of the second Temple but that he is kept hid in the Sea or in Paradise or dwells at the Gates of Rome among the Lepers waiting for a Call from Heaven to go and deliver the Jews with such follies do men please themselves in the great Concernments of the glory of God and their own eternal welfare who are left destitute of the Spirit of light and truth sealed up under the efficacy of their own blindness and unbelief But hereof we shall treat further in the Consideration of their General Answers to this whole Argument in hand Exercitatio XIV Daniels Weeks Chap. 9.24 25 26 27. proposed unto consideration Attempt of a Learned man to prove the coming and suffering of the Messiah not to be intended examined First Reason from the difficulties of the Computation and differences about it removed Whether this place be used in the New Testament Objection from the time of the Beginning of this computation answered Distribution of the LXX Weeks into VII LXII and one Reason of it Objectiâ—n thence answered The cutting of the Messiah and the destruction of the City not joyned in one Week Things mentioned v. 24. peculiar to the Messiah The Prophecy owned by all Christians to respect the Messiah The Events mentioned in it not to be accommodated unto any other No Types in the words but a naked prediction The Prophecies of Daniel not principally intending the Churches of the latter dayes Streights of time intimated when they fell out Coincidence of Phrases in this and other Predictions considered Removal of the daily Offering and causing the Sacrifice and Offering to cease how they differ The Desolation foretold Distribution of the LXX Weeks accommodated unto the Material Jerusalem Objections removed Distribution of things contained in this Prophecy Argument from the computation of time warranted First neglected by the Jews then cursed yet used by them vainly Concurrent Expectation and Fame of the coming of the Messiah upon the Expiration of Daniels Weeks Mixture of things good and poenal Abarbinels Figment rejected Four hundred and ninety years the time limited Fancy of Origen and Apollinaris The true Messiah intended Proved from the Context The Names and Titles given unto him The work assigned to him That work particulary explained the expressions vindicated To make an
allotted unto the Judaical Church and State untill the coming of the Messiah The like difference there is amongst Learned men about the Beginning and Ending of the seventy years in Jeremiah allotted unto the Babylonish Captivity and that because the people were carried Captive at three different times by the Babylonians There is therefore indeed no weight in this exception which is taken meerly from the weakness and imbecility of the minds of men not able to make a perfect Judgement concerning some particulars in this divine account which as we shall afterwards manifest is of no great importance as to the principal yea only End of the Prediction it self whether we can do so or no. But yet that this difficulty is not so inextricable as is pretended but as capable of a fair Solution as any computation of time so far past and gone we shall I hope sufficiently evidence in the account that shall be subjoyned unto our Exposition and Vindication of the Prophecy its self § 4 From this general Consideration the Learned Author proceeds to give five particular Reasons to prove his intention which we shall examine in their order And the first is as followeth Because saith he in no place of the New Testament this Prophecy is used against the Jews to prove the Messiah already come Answ. Might this Reason be allowed as cogent it would disarm the Christian Church of the principal Testimonies which in the Old Testament it hath alwayes rested in to prove that the Messiah is long since come and that Jesus of Nazareth is he For as any of that nature are sparingly recorded in the Writings of the Gospel so of the most evident and illustrious unto that purpose there is no mention at all therein And it is most evident that as well in dealing with the Jews as in his instruction of his own Disciples the Lord Jesus made use of innumerable other Testimonies then what are recorded in the Books of the New Testament So also did his Apostles and other Primitive Teachers of the Gospel Hence are they said to prove Jesus to be the Christ out of Moses and the Prophets and he to have instructed his Disciples out of Moses and all the Prophets in the things concerning himself and yet the particular places whereby the one and other was performed are not recorded Besides this Reason laboureth under another unhappiness which is that it is grounded upon a mistake For indeed this Prophecy is expresly made use of in the New Testament to denote the time by us allotted unto it and that by our Lord Jesus Christ himself For Matt. 24. v. 15. speaking of the destruction of Jerusalem which according unto this Prediction was immediately to succeed upon his coming and suffering he sayes unto his Disciples When ye shall see the Abomination of Desolation spoken of by Daniel the Prophet standing in the Holy Place who so readeth let him understand then let them which be in Judaea flee into the Mountains That which here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the words of the Evangelist are inserted into the Version of the LXX in this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Desolater or Waster over a Wing of abominations that is as Luke interpreteth the words an Army compassing Jerusalem unto the desolation thereof Chap. 21. v. 20. Wherefore our Saviour expresly applying this Prophecy of Daniel to the Destruction of Hierusalem which was the consequent of his Passion he plainly declares that in his Suffering and the Desolation that ensued on the Jews this whole Prediction and limitation of time is fulfilled and ought not to be sought after in any other season of the Church And this is abundantly sufficient not only to render the foregoing Reason utterly useless but also to supersede all the following Considerations and Arguments as those which contend directly against the Interpretation of this Prophecy given us by the Lord Christ himself But yet having made this entrance we shall examine also the ensuing Reasons in their Order § 5 It is added therefore Secondly If the restauration of the City v. 25. is of the material Jerusalem after Nebuchadnezzars Captivity it must begin in the first year of Cyrus from which time seventy weeks of years will fully expire long before the Birth of Christ. Answer There are sundry Learned Men who despair not to make good the computation from the first of Cyrus whose Arguments it will not be so easie to overthrow as to make their failure in Chronologie to be the foundation of so great an inference as that here proposed namely that the coming of the Messiah is not intended in this Prophecy But we shall afterwards prove that there is not only no necessity that the Decree mentioned for the Restauration of Jerusalem v. 25. should be thought to be that made in the first year of Cyrus that indeed it is impossible that any such Decree should be intended seeing no such was made by him but only one about the re-edifying of the Temple which here is no respect unto Another Decree therefore express to what the Angel here affirmeth we shall discover from whence unto the sufferings of Christ the seventy Weeks are an exact measure of time § 6 He adds Thirdly The first division of the seventy Weeks is seven Weeks of years v. 25. The end whereof it expresly characterized by the setting up of a Messiah Governour which cannot be verified in the setting up of the first Governour of the Jews after the Captivity much less of Christ. For Zerubbabel was set up in the Beginning and Christ long after the End of all No other Governour can be meant after the first because the setting up of one pointeth at the first Therefore if the seven Weeks end not in the setting up of Zerubbabel or Christ as they cannot then they cannot be verified in the material state of Jerusalem after the Captivity of Babylon Answer This exception fixeth on one of the greatest difficulties in the Text which yet is not such as to bear the weight of the Inference that is here made from it For the Argument from the Division of the time in the Text is of this importance Because it is said That from the going forth of the Decree to build Jerusalem unto Messiah the Prince shall be seven weeks and threescore and two Weeks the Street shall be built again and the Wall in troublous times Therefore if the seven Weeks end not in the setting up of Zerubbabel or Christ they cannot be verified in the material State of Jerusalem after the Captivity Now I see not the force of this Argument For the words may have another Interpretation and the separating of the seven Weeks from the LXII as all of them from the LXX before mentioned excluding one out of the Distribution may be to another end then to denote either the setting up of Zerubbabel which assuredly they did not or the coming of Christ which they
besides the confession of the Antient Jews consenting unto the Truth contended for we have for our confirmation therein the wofull perplexities of their later Masters in their attempts to evade the force of this Testimony For some Ages they have abhorred nothing more then that the true Messiah should be thought to be here intended For if that be once granted they know that it brings an instant ruine unto the pretences of their Infidelity and that not meerly upon the account of his coming which they have invented a sorry relief against but on that of his being poenally cut off which can no way be reconciled unto their presumptions and expectations But if he be not here intended it is incumbent on them to declare who is For the utmost extent of the time limited in the Prediction being long since expired the Prophecy hath certainly had accomplishment in some one or other and it is known or may be known who or otherwise the whole Angelical Message never was nor ever will be of any use to the Church of God But here our Masters are by no means agreed amongst themselves nor do they know what to answer unto this enquiry And if they do guess at any one it is not because they think it possible he should be designed but because they think it impossible for them to keep life in their cause and not to speak when the sword of truth lyes at the heart of it Some of them therefore affirm the Messiah spoken of to be Cyrus whom God calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Annointed Isa. 45. v. 1. But what the cutting off or death of Cyrus should make in this Prediction they know not Nor do they endeavour to shew that any thing here mentioned to fall out with the cutting off the Messiah hath the least Relation unto Cyrus or his death And if because Cyrus is once called the Annointed of the Lord he must be supposed to be intended in that place where no one word or circumstance is applicable unto him they may as well say that it is Saul the first King of Israel who is spoken of seeing he also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed of the Lord 1 Sam. 24. v. 6. as was Zedekiah also Lament 4. v. 20. But it must needs be altogether incredible unto any unless they are Jews who can believe what they please that serves their ends that because the Lord calleth Cyrus his Annointed in reference unto the especial work of destroying the Babylonian Empire in which sense the term of annointing namely for a designation unto any employment is obvious and familiar in the Old Testament should therefore be esteemed the promised Messiah of the people of God who is here evidently described But that which casts this fancy beneath all consideration is the time allotted to the cutting off of the Messiah Those amongst the Jews themselves who begin the Account of the Weeks from the most early date imaginable fix their Epocha in the giving of the Promise unto Jeremiah concerning their return from captivity which was in the dayes of Jehojakim Now from thence unto the Death of Cyrus no computation will allow above LXXX years which comes short somewhat above four hundred years of the season here allotted for the cutting off the Messiah And the same is the case with Joshua Zerubbabel and Nehemiah whom some of them would have to be designed For neither were any of them poenally cut off nor did they cause in any sense the Sacrifices to cease but endeavoured to continue them in a due manner nor did they live within some hundreds of years of the time determined nor was any thing besides here forefold wrought or accomplished in their days § 39 Abarbinel and after him Manasse Ben Israel with some others of them fix on Agrippa the last King of the Jews who as they say with his son Monabasius was cut off or slaine at Rome by Vespasian A learned man in his Apparatus ad Origines Ecclesiasticas mistakes this Agrippa for Herod Agrippa who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12. But he who dyed long before the destruction of the City is not intended by them but the younger Agrippa the Brother and Husband of Berenice Neither is there any colour of probability in this Fancy For neither was that Agrippa properly ever King of the Jews having only Galilee under his Jurisdiction nor was he ever annointed to be their King nor designed of God unto any work on the account whereof he might be called his Annointed nor was he of the posterity of Israel nor did by any thing deserve an illustrious mention in this Prophecy Besides in the last fatal War he was still of the Roman side and party nor was he cut off or slain by Vespasian but after the War lived at Rome in honour and dyed in peace Yea he did not only out-live Vespasian but Titus and Domitian his Sons also and continued unto the third year of Trajan as Justus the Tiberian assures us in his History whose words are reported by Photius in his Bibliotheca So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of Truth no colour of probability in this desperate figment Their last evasion is that by Messiah the Prince the Office of Magistracy and Priesthood § 40 and in them all annointed unto Authority are intended These they say were to be cut off in the destruction of the City And herein they have the consent of Africanus Clemens Alexandrinus and Eusebius among the Antients who are also followed by some later Writers But this evasion also is of the same nature with the former yea more vain then they if any thing may be allowed so to be The Angel twice mentioneth the Messiah in his message First His coming and annointing v. 25. and then his cutting off v. 26. If the same person or thing be not intended in both places the whole Discourse is aequivocal and unintelligible no circumstance being added to difference between them who are called by the same Name in the same place And to suppose that the Holy Ghost by one and the same Name within a few words continuing his speech of the same matter without any note of Difference or distinction should signifie things diverse from one another is to leave no place for the understanding of any thing that is spoken by him The Messiah therefore who was to come and be annointed and cut off is one and the same individual person Now it is expresly said that there shall be seven Weeks and sixty two Weeks that is four hundred eighty three years from the going forth of the Decree unto Messiah the Prince I desire therefore to know whether that space of time was passed before they had any such Magistrates or Priests as they pretend afterwards were cut off This is so far from Truth that before that time the Rule of the Hasmonaeans the last Supream Magistrates of their own Nation was put to an end This
to any mercy or priviledges that as such they were entrusted withal For that for whose sake they were a people must needs be the reason and cause of all good things that as a people were bestowed upon them Thus God often promiseth them to do this or that unto them for Abrahams sake and Davids sake that is upon the account of the promise of the Messiah signally made unto Abraham and David when his bringing forth into the world was restrained unto their families and posterity And hence also in times of streights and difficulties when the people were pressed on every side and laboured for deliverance God oftentimes renewed unto them the promise of the Messiah partly to support their spirits with expectation of his coming and the salvation that it should be accompanied withall and partly to give them assurance that they should not be consumed or utterly perish under their calamity because the great work of God by them in bringing forth the Messiah was not yet accomplished So to this purpose the 4. chapter of this Prophecy And on this account it was namely of the temporal concernment of that people in the coming of the Messiah that the promise of him was oftentimes mixed and interwoven with the mention of other things that were of present use and advantage unto them so that it was not easie sometimes to distinguish the things that are properly spoken with reference unto him from those other things which respected what was present seeing both sorts of them are together spoken of and that to the same end and purpose Upon these principles we may easily discover the true sense and importance of this § 25 prophetical prediction Upon the infidelity of Ahaz and the generality of the house of David with him refusing a sign of deliverance tendred unto them God tells them by his Prophet that they had not only wearied his Messengers by their unbelief and hypocrisie but that they were ready to weary himself also v. 13. He was even almost wearied with their manifold provocations during that Typical state and condition wherein he kept them However for the present he had promised them deliverance and although they had refused to ask a sign of him according unto his Command yet he would preserve them from their present fears and utter ruin and in his due time accomplish his great and wonderful intendment and that in a miraculous manner by causing a Virgin to conceive and bring forth that Son on whose account they should be preserved This is the ground of the promise of the Messiah in this place even to give them assurance that they should be preserved from utter destruction because they were to continue their Church and State until his coming as also to comfort and support them during their distresses with the hopes and expectation of him for with the thoughts of his coming do the Jews to this day relieve their spirits under their calamities though they have had no renewed promise of him for near two thousand years But how may it appear that it was the Messiah who should be thus born of a Virgin This the Prophet assures them by telling them in his Name what he shall be and be called accordingly He shall be called Immanuel or God with us he shall be so both in respect of his Person and Office for he shall be God and Man and he shall reconcile God and Man taking away the enmity and distance that was caused by sin And this was such a description of the Messiah as by which he was sufficiently known under the Old Testament yea from the foundation of the world as hath been before declared And the Prophet further assures them that this Immanuel shall be born truly a man and dwell amongst them being brought up with the common food of the Country until he came as other men unto the years of discretion Butter and Honey shall he eat until he know to chuse the good and refuse the evil And this was enough for the consolation of Believers as also for the security of the people from the desolation feared But yet because all this discourse was occasioned by the war raised against Judah by the Kings of Israel and Damascus unto the promise of their deliverance God is pleased to add a threatning of judgement and destruction unto their adversaries and because he would limit a certain season for the execution of his Judgement upon them as he had declared the safety and preservation of Judah to depend on the birth of Immanuel of a Virgin in the appointed season so as to their enemies that they should be cut off and destroyed before the time that any child not yet born could come to the years of discretion to chuse the good or to refuse the evil v. 16. Now that this is the true importance and meaning of the Prophecy will evidently appear in our vindication of it from the exception of the Jews before laid down against its application by Matthew unto the Nativity of Jesus Christ. First They except that it is not a Virgin that is here intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they § 26 say signifies any young Woman and sometimes an Adulteress This being the foundation of all their other objections and on the determination whereof the whole Controversie from this place dependeth I shall fully clear the Truth of what we assert For the Jews themselves will not deny but that if the conception of a Virgin be intended it must referr unto some other and not to any in those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal hidden kept close reserved Hence is that name of Virgins partly in general from their being unknown by man and partly from the universal custom of the East wherein those Virgins who were of any esteem or account were kept hid and reserved from all publick or common conversation Hence by the Grecians also they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut up or recluses and their first appearance in publick they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season of bringing them out from the retirements wherein they were hid The original signification of the word then denotes precisely a Virgin and cannot be wrested to a person living in the state of Wedlock much less unto a prostitute Harlot as the Jews pretend Secondly The constant use of the words dirâ—cts us to the same signification It is seven times used in the Old Testament and in every one of them doth still denote a Virgin or Virgins either in a proper or metaphorical sense The first time it is used is Gen. 24. v. 43. where Rebeckah is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin v. 16. She is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Maid and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man had not known her so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a
Maid that no Man hath known that is an unspotted Virgin And doubtless such a one and no other was intended by Abrahams Servant for a Wife unto Isaac when he prayed that She 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came forth to the water might answer his token that he had fixed on Again it is usâ—d Exod. 2.8 where Moses Sister who called her Mother unto Pharaohs Daughter is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her age being then probably not above nine or ten years old with the course of her life in her Mothers house declare her sufficiently to have been a Virgin Once it is used in the Psalms in the plural number Psal. 68. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst the Virgins playing with Tymbrels where also none but Virgins properly so called can be intended for they were by themselves exercised to celebrate the praises of God in the great Assembly Twice is the word used in the same number in a metaphorical sense in the Canticles and in both places hath respect unto Virgins chap. 1.3 Therefore do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love thee that is the Virgins as they do a desirable person from whence the Allusion is taken And chap. 6 7. They 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queens or the Kings married Wives and then from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Concubines those who were admitted ad usum Thori to the marriage-bed though their children did not inherit with those of the married Wives And therefore none but those who were properly Virgins could be designed by that name And by them are those denoted who keep themselves chast unto Christ and undefiled in his Worship Hence are they in the Revelations chap. 14.5 said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgins or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. persons unblameable before the Throne of God having not defiled themselves with the special fornications of the great Whore There remaineth only one place more wherein this word is used whence the Jews would wrest somewhat to countenance their exceptions this is Prov. 30.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the way of a Man with a Maid And who is intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there they say the ensuing words declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the way of an Adulteress or a Woman an Adulteress an Harlot so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may it seems be such an one But 1. Suppose the word should in this place be used in a sense quite contrary unto that of all other places wherein mention is made of it is it equal that we should take the importance of it from this one abuse rather then from the constant use of it in other places especially considering that this place will by no means admit of that signification as we shall immediately evince Secondly It is used here peculiarly with the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is rendred by the LXX in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way of a Man in his youth which sense Hierom follows viam viri in Adolesentia and it may thus seem to be differenced from the same word in all other places But Thirdly Indeed the meaning of the wise man is evident and it is a Virgin that he intended by the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way that a man taketh to corrupt a Virgin and to compass his lust upon her This is secret hidden full of snares and evils such as ought not to enter into the thoughts of a good man to conceive much less to approve of And therefore whereas he saies of the residue of the Quaternion joyned with this v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are too wonderful for me he adds on the mention of this evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it not or as Hierom penitus ignoro which he could not say of the way of natural generation And by this means she who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin v. 19. is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Harlot v. 20. and become impudent in sinning A man having by subtle wicked waies prevailed against her chastity and corrupted her Virginity she afterwards becomes a common prostitute And this I take to be the genuine meaning of the place though it be not altogether improbable that the wise man in the v. 20. proceedeth unto another especial instance of things secret and hidden in an adulterous Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying as much as so also which it doth in sundry other places And these are all the places besides that of the Prophet under consideration wherein § 27 the word is used in the Old Testament So that as its rise its constant use also will admit of no other signification but only that of an unspotted Virgin Besides the LXX render it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the other Targums express a Virgin by Gen. 24.24 59. Esth. 2.2 chap. 4.4 Ruth 2.23 1 Sam. 25.42 Neither is any word in the Scripture so constantly and invariably used to express an incorrupted Virgin as this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect only unto Age and signifies any one married or unmarried a Virgin or one deflowred so she be young 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is used for one corrupted Deut. 22.23 24. As also for a Widdow Joel 1.8 So that by this word a Virgin is precisely signified or the Hebrews have no word denoting exactly that state and condition And lastly the prefixing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the denotation of the word the more signal It is but twice more so prefixed Gen. 24. and Exod. 2. In both which places the Jews themselves will not deny but that unspotted Virgins are intended Further There are other considerations offering themselves from the context § 28 undeniably proving that it is the conception of a Virgin which is here intended and foretold For first it is plainly some marvelous thing above and contrary unto the ordinary course and operation of nature that is here spoken of It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signal prodigie and is given by God himself in the room of and as something greater and more marvelous than any thing that Ahaz could have asked either in Heaven above or in the Earth beneath had he made his choice according unto the tender made unto him The Lord God himself shall give you a sign The Emphasis used in giving the promise denotes the marvelousness of the thing promised Now certainly it was no such great matter that the Wife of Ahaz which had before born him a Son who was now eight years of age or the Wife of the Prophet who was the Mother of Shearjâ—shub then present with his Father or any Virgin then present immediately to be married should bear a Son so as to have it
called a Prodigie an eminent sign of Gods giving a thing that he should take upon his own power to perform when within the same space of time hundreds of Sons were born to other Women in the same Country And it is ridiculous what the Jews pretend namely that it was great in this that the Prophet should foretell that Conception as also that it should be a Son that should be born and not a Daughter for the work and sign intimated doth not consist at all in the Truth of the Prophets prediction but in the Greatness of the thing it self that was foretold The Jews cannot assign either Virgin or Son that is here intended Some of them § 29 affirm that Alma was the Wife of Ahaz and the Son promised Hezekiah but this is rejected by Kimchi himself acknowledging that Hezekiah was now eight years old being born four years before his Father came to the Kingdom in the fourth year of whose Reign this promise was given unto him Others would have the Alma to be the Wife of the Prophet and the Son promised to be Maker-shalal-hasbaz whose birth is mentioned in the next chapter But neither hath this any more colour of reason For besides that his Wife is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophetess and could on no account be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin having a Son some years old at that time accompanying his Father that Son of hers in the eighth chapter is promised as a sign quite to another purpose nor could for any reason be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immanuel whose the Land should be which is said to belong unto this promised child And for what they lastly add concerning some Virgin then standing by who was shortly after to be married it is as fond as any other of their imaginations for besides that the Prophet sayes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Virgin as he would have done had he directed his speech unto any one personally present it is a more arbitrary invention no way countenanced from the Text or Context such as if men may be allowed in it is easie for them to pervert the sense of holy Writ at their pleasure On all which considerations it appeareth that none can possibly in this promise be intended but he whose birth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miraculous sign as being born of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin and who being born was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us both in respect of his person uniting the Natures of God and Man in one and of his Office reconciling God and Man that God might dwell with us in a way of favour and grace and he whose the Land should be in an everlasting Kingdom § 30 I have insisted the longer on this particular because it comprizeth all that the Prophecy is cited for by the Evangelist and all that we are concerned in it This being proved and confirmed undeniably that it is the Messiah whose birth is here foretold as also that he was to be born of a Virgin all other passages whatever difficulty we may meet withall in them must be interpreted in answer thereunto And we have shewed before that by reason of the Typical State and Condition of that people many of the Promises of the Messiah were so mixed with things of thâ—ir then present temporal concernment that it is often a matter of some difficulty to distinguish between them It is enough for us that we prove unquestionably that those passages which are applyed unto him in the New Testament were spoken of him intentionally in the Old which we have done in this place and what belonged unto the then present state of the Jews we are not particularly concerned in However we shall manifest in answer to the remaining exceptions of the Jews that there is nothing mentioned in the whole Prophecy that hath any inconsistency with what we have declared as to the sense of the principal point of it nay that the whole of it is excellently suited unto the principal Scope already vindicated § 31 That then which in the second place is objected by the Jews against our Application of this Place and Prophecy to Jesus Christ is that the birth of the Child here promised was to be a sign to Ahaz and the House of David of their deliverance from the two Kings who then waged war against them And this they say the birth of the Messiah so many hundred years after could give them no pledge or assurance of And 1. We do not say that this was given them as a peculiar sign or token of their present deliverance Ahaz himself had before refused such a sign But God only shews the Reason in general why he would not utterly cast them off although they wearied him but would yet deliver them as at other times And this was because of that great work which he had to accomplish among them which was to be signal marvelous and miraculous And this he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign in its absolute not relative sense as denoting a work wonderfull such as sometimes he wrought to evidence his great power thereby In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs are joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies Deut. 26.22 Jer. 32.20 Nehem. 9.10 where the works so called were great and marvellous not signs formally of any thing unless it were of the wonderful power of God whereby they were wrought So the Miracles of our Saviour and the Apostles in the New Testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs for the same and no other cause And the Word is thus absolutely used very often in the Old Testament Besides that which is Secondly alledged that a thing that shall come to pass many ages after cannot be made a sign of that which was to be done many ages before is not universally true The thing it self in its existence it is true cannot be made so a sign but it may in the Promise and prediction of it And many instances we have of things promised for signs which were not to exist in themselves untill after the accomplishment of the things whereof they were signs as Exod. 3.12 1 Sam. 11.34 Isa. 37.10 1 Kings 22.25 God intending by them the confirmation of their faith who should live in the time of their actual accomplishment Thirdly This sign had the truth and force of a Promise although it was not immediately to be put in execution and that is the reason that the words here used are one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceive in the preterperfect Tense the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in benoni or Participle of the present Tense to intimate the certainty of the events as is usual in the prophetical Dialect Their assurance then from this sign consisted herein that God informs them that as surely as he would accomplish the great promise of bringing forth the Messiah and would put forth his marvelous power therein that
who in their Expositions of them do ever and anon grant that this and that is to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Allegorically Now when it is granted that the subject matter treated on is principally spiritual all these Metaphors are plain and easily accommodated unto the principal scope and end intended Again as this was the manner of the Prophets so it is a way exceedingly instructive and suited to convey an apprehension and sense of the things treated on unto the minds and understandings of men All men know the worth and usefulness of the precious things of the Creation Gold Silver precious Stones of the desirable things of natural life Health Strength long Life of the good things of men in civil conversation Wealth Riches Liberty Rule Dominion and the like Men know somewhat of the worth of these things and commonly esteem them above it Now what is likely more to affect their minds with and raise their affections unto spirituall things then to have them proposed unto them under the names of these things whose Excellency they are so well acquainted withall and whose enjoyment they so much desire For nothing can be more evident unto them then that God in these condescensions unto their capacities doth declare that the things which he promiseth are indeed the most excellent and desirable that they can be made partakers of Thirdly the state and condition of the Church of old required such a way of instruction For as they had then in the Covenant of the Land of Canaan many Promises of earthly and carnal things so they themselves were carnal and received great encouragement to abide in their expectation of the coming of the Messiah from that outward Glory which they apprehended that it would be attended withall Besides the time was not yet come wherein the veil was to be removed and believers were with open face to behold the glory of God And therefore although this way of instruction by Similitudes Metaphors and Allegories was suited as we observed in general to affect their minds and to stir up their affections yet it did not give them that clear distinct apprehension of the things of the Kingdom of the Messiah which was afterwards revealed God had other work to do among them by them and upon them then openly and plainly to reveal his whole Counsel in these things unto them Hence the Prophets themselves who received the Promises and Revelations treated of from God were fain to enquire with all diligence into the nature of the Office Work Sufferings and Glory of the Messiah which they prophesied unto the Church about 1 Pet. 1.11 12. and yet all their enquiry came short of the understanding of those mysteries which he had who only saw the Messiah come in the flesh and died before he had acaccomplished his work But in all these promises there was provision laid in to compel as it were the most carnal mind to look principally after spiritual things and to own an Allegory in the expressions of them For many of them are such or otherwise have no tolerable signification or sense nor ever shall have accomplishment unto Eternity Can any man be so stupidly sottish as to think that in the days of the Messiah hills shall leap and trees clap their hands and waste places sing and sheep of Kedar and rams of Nebaioth be made ministers and Jews suck milk from the breasts of Kings and little children play with Cockatrices literally and properly And yet those things with innumerable of the like kind are promised Do they not openly proclaim to every understanding that all the expressions of them are Metaphorical and that some other thing is to be sought for in them Some of the Jews I confess would fain have them all litterally fulfilled unto a tittle They would have a trumpet to be blown that all the world should hear mountains to be levelled seas to be dried up wildernesses to be filled with springs and roses the Gentiles carrying Jews upon their shoulders and giving them all their gold and silver but the folly of these imaginations is unspeakable and the blindness of their Authors deplorable neither to gratifie them must we expose the Word of God to the contempt and scorn of Atheistical scoffers which such Expositions and Applications of it would undoubtedly do Now this rule which we insist upon is especially to be heeded where spiritual and temporal things though far distant in their natures yet do usually come under the same Appellation Thus is it with the Peace that is promised in the days of the Messiah Peace is either spiritual and eternal with God or outward and external with men in this world Now these things are not only divers and such as may be distinguished one from the other but such as whose especial nature is absolutely different yet are they both Peace and so called The former is that which was chiefly intended in the coming of the Messiah but this being Peace also is often promised in those words which in their first signification denotes the later or outward peace in this world amongst men And this is frequent in the Prophets Fourthly By the seed of Abraham by Jacob and Israel in many places of the Prophets not § 6 the carnal seed at least not all the carnal seed of them is intended but the children of the faith of Abraham who are the inheritors of the promise Here I acknowledge the Jews universally differ from us They would have none but themselves intended in those expressions and what ever is spoken concerning the seed of Abraham if it be not accomplished in themselves they suppose it hath no effect on any other in the world And from this apprehension an objection was raised of old against the doctrine of our Apostle For on supposition that Jesus was the Messiah and that the blessing was to be obtained by faith in him whereas it was evident that far the greatest part of the Jews believed not in him it would seem to follow that the promise of God made to Abraham was of none effect Rom. 9.1 But the Apostle answers that the promise did never belong unto all the carnal seed of Abraham for whereas he had many sons one of whom Ishmael was his first-born yet Isaac only inherited the promise And whereas Isaac himself had two sons yet one only of them and he the younger enjoyed the priviledge and all this proceeded from the especial purpose of God who takes into that priviledge whom he pleaseth So was his dealing with the Jews at that time he called whom he pleased to a participation of the promise and passed by whom he would whereby it came to pass at last that all the Elect obtained and the rest were hardned Now the seed to whom the promise is given are those only that obtain it by faith bâ—ing chosen thereunto the residue being not intended in that appellation of Israel Jacob the sons and seed of Abraham Moreover as
of Heber keeping their first Seat not accompanying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sons of men Gen. 11.2 3 4. those wicked Apostates who went from the East to find a place to fix the Seat of their Rebellion against God Broughton contendeth that Vr was in the Vale of the Chaldaeans that is in Babylonia a very little way or some few miles from Charan averring that Stephen cannot otherwise be defended who affirms that he was in Mesopotamia before he dwelt in Charan But as this defence of Stephen is needless seeing as we have manifested he took Mesopotamia in a large sense as others did also giving the same Extent unto it with Assyria the denomination arising from the most eminent and fruitful of these Regions So the removal of a little way or a few miles answereth not that decription which the Holy Ghost gives us of journey Gen. 11.31 And Terah took Abraham his Son and Lot the Son of Haran and they went forth with them from Ur of the Chaldees to go into the Land of Canaan and they came unto Haran and dwelt there There design was to go unto Canaan And as the Vra which was in Babylonia was scituated on this side of Euphrates as Pliny testifies So that Abraham could not go from thence unto Canaan by Haran but he must twice needlesly pass with all his family over Euphrates so the expression of their journying to Haran will not suit unto any imaginary Vr within a few miles of it Nor is it any weight that it is called Vr of the Chaldees whose proper seat was in Babylonia and not extended much farther Eastward seeing if the Chaldees as is most probable were called Chasdim as they are constantly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed the Son of Nachor the Brother of Abraham there must of necessity be allowed an Hystorical Prolepsis in the words and that is called Vr of the Chaldees from whence the Chaldees were afterwards to have their Original who in time possessed Babylonia and the parts adjacent Whilest Abraham lived with his Progenitors in Vr there is no doubt but he § 7 was with them infected with much false Worship and Idolatry For so Joshua affirms expresly that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 24.3 even those whose Worship God afterwards prohibited in the first Precept of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not be unto thee other Gods those or such as those whom they served beyond the flood Other Gods are all false gods The Jews imagination about the discovery made by Abraham of the true God his renunciation of all Idolatry thereon with the breaking of his Fathers Images and his being cast for that cause by Nimrod into the fire all about the forty fourth year of his Age I have considered and exploded elsewhere And all these figments with that of Harans being consumed by fire in the sight of his Father they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie fire Gen. 11.28 but as where it relates unto the Chaldeans Vr of the Chaldees it is apparently the name of a place a Town or Country so it rather signifies a Valley then fire And those words Isa. 24. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate in the Text Wherefore glorifie ye the Lord in the fires may be better read as in the Margen in the Valleys which better answers unto the following words And the name of the Lord God of Israel in the Isles of the Sea At what year of his age he left Vr with his Father is not expressed But it is apparent that it was towards the latter end of the life of Terah Even after the death of Haran his Eldest Son and that Nahor and Abraham were married to Milcha and Isca his daughters and Sara had continued barren some remarkable space of time Gen. 11.28 29 30 31 32. From Vr therefore with his Father and the rest of their family he removed to § 8 Haran with a design for Canaan Gen. 11.31 Where this Haran was scituated we before declared Stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charran and so do the Latin Writers Assyrias Latio maculavit sanguine Charras sayes Lucan of the overthrow of Crassus's Army near that place And it may be pronounced either way in the Original from the ambiguous force of the Hebrew Cheth which seems best expressed by Charan How long he stayed here is uncertain as was said before That it was not very long appears from his marrying and the barrenness of Sarah before he came thither And yet that they abode there some years is no less evident from Chap. 12. v. 5. Abraham took Sarai his Wife and Lot his Brothers Son and all their substance that they had gathered and the souls or Servants that they had gotten in Haran and they went forth to go into the Land of Canaan It is not the work of a few dayes or moneths that is here described This gathering of substance and getting of souls was a business of some years of how many it is uncertain What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain The especial Call of Abraham unto that Countrey could not be the bottom of it for it is most probable yea indeed undeniable that this he had not untill after the death of Terah It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call that he might be in more readiness to yield obedience unto it then he could have been in the Land of Vr Whether Terah did meerly seek a new habitation in a Country less peopled then that of his Nativity which doubtless then was the most populous part of the world as being near the place where mankind first planted after the flood or whether he might be instructed in the antient promise that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name should be servants unto the seed of Shem from whom he was a principal descendant I know not In answer to the call of Abraham it could not be for he was called to leave his Fathers House Chap. 12.1 and not to bring his Father with his houshold with him and that at the seventy fifth year of his age when Terah was dead But what ever was the occasion of it the Providence of God used in it in the serving of its designs towards Abraham And here in Haran If I may be allowed to conjecture it is probable that God gave him light into the evil of those Superstitions wherein he was educated revealed himself as the only true God and so prepared him for his Call unto the tedious journeying and long peregrination that ensued thereon § 9 When his Father Terah was dead and himself seventy five years old Chap. 12.14 God called him to himself and entred
wherewith it was begun and ended for on the first day and last day of the seven there was to be a solemn and holy Convocation unto the Lord to be observed in a cessation from all labour and in holy duties and here also it were lost labour to reckon up the Cautions Rules and Instructions which the Jewish Doctors give about the nature kinds and sorts of Leaven of the search that was to be made for it and the like most of them being vain imaginations of superstitious minds ignorant of the Truth of God § 18 This Sacrifice of the Passeover with its attendant Feast of Vnleavened Bread to be annually observed on the fourteenth day of the moneth Abib unto the end of the twenty second was the second solemn Ordinance of that people as the People and Church of God And the Jews observe that no other positive Ordinances but only Circumcision and the Passeover had that sanction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision or Extermination annexed unto them Concerning Circumcision the words are plain Gen. 17.14 The uncircumcised Man-Child whose flesh of his foreskin shall not be circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall be cut off from his People he hath broken my Covenant And with reference to the Passeover Exod. 12.15 Whosoever eateth leavened bread from the first day untill the seventh day that soul shall be cut off from Israel Whereas they observe as Aben Ezra upon this place that it is annexed to above twenty negative Precepts intimating that there is a greater provocation and sin in doing any thing in the Worship of God against his Commandment then in omitting what he had commanded though both of them be evil The Observation I acknowledge in general is true but the Application of it to the Passeover is not so For although we should suppose that the words of Exod. 12.15 do relate unto the Passeover also although they seem to respect only the seven dayes of the feast of Unleavened Bread yet they do not require the observation of the Passeover it self under that penalty but upon a supposition of the observation of the Passeover they were to eat the Lamb with unleavened Bread which was a negative Precept namely that they should have no leaven in their bread and so was justly attended in its transgression with this cutting off And this cutting off the Jews generally interpret when it is spoken indefinitely without a prescription of the manner how it should be done or by whom to respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand of Heaven or the vindictive Justice of God which in due time will find out the Transgressor But we know that God long bare with them in the omission of this Ordinance of the Passeover its self § 19 What are the observations of the late Jews in the imitation of their fore-Fathers observance of this Ordinance of God the Reader may see in Buxtorfs Synagoga Judaica and in part in the Annotations of Aâ—sworth and they need not here be repeated This only I shall obâ—erve that all of them in their Expositions of this Institution do make the Application of its several parts unto other acts of God in dealing with them Such as indeed the Text of Moses plainly leads them to And this perfectly overthrows their pretensions as to their other Ceremonies and Sacrifices namely that they were instituted for their own sakes and not as signs of things to come the figurative nature of this their greatest Ordinance being manifest and acknowledged by themselves § 20 On occasion of this great solemn Ordinance there was given unto the People two additional Institutions the first concerning the Writing of the Law on their foreheads and Hands the other of the Dedication unto God of all that opened the Matrix The first of these is prescribed Chap. 13.9 And it shall be for a sign upon thine hand and as a memorial between thine eyes that the Lords Law may be in thy mouth ver 16. and it shall be for a token upon thine hand and as frontlets between thine eyes Whereunto may be added Dâ—ut 6.6 7 8 9. And these words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes and thou shalt write them upon the posts of thine house and on thy gates In the observation of sundry things supposed to relate unto these precepts consisteth the principal part of the Superstition of the present Jews For they have mixed the observation of this duty whatever be intended by it with many foolish and noisome imaginations It doth not indeed appear to me that any more is intended by these Expressions a sign upon thy hand and a memorial or frontlet between thine eyes but a continual Remembrance and careful practice of the Institution it self and their calling to mind thereby the mercy and goodness of God in their deliverance which they were to celebrate when they came unto a settlement in their own Land by writing some passages of the Law upon the doors and posts of their houses But they are otherwise minded That which is prescribed unto them is called v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign as it was to be on their hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial as between their eyes both which are very capable of our interpretation but v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Deut. 6.8 From which word which they know not what it signifies they draw out all the mysteries of their present observances The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thephilin which word seems to be taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or prayers and to be so called from the prayers that they used in the Consecration and Wearing of those frontlets But because they are rendered in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philacteria some would derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conjoyn keep and bind which hath some allusion at least to the sense of the Greek Word And this Origination and denotation of the word the Learned Fuller contends for Miscelan l. 5. c. 7. The manner of their present observation hereof to this purpose is they write four Sections of the Law on parchment And why four that they gather from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totaphoth Tot. saith Rabbi Solomon in Pontus by the Caspian Sea somewhere signifies two and Poth signifies two in Aegypt both which make four undoubtedly Or as they say in the Talmud Tat in Casphe signifies two and Pat in Africa So that four Sections must be written Scaliger supposeth the word to be Aegyptian which is not unlikely but that it should signifie an
his commandments and keep all his statutes I will put none of those diseases upon thee which I have brought upon the Egyptians for I am the Lord that healeth thee The whole course of God's proceeding with his people whereof we have here the first pledge in the Wilderness was by a constant series of temporal providential Streights sinful Murmurings and Typical Mercies The waters being bitter that they could not drink of them God shewed to Moses a Tree that is say some of the Jewish Doctors he shewed him the virtue of a Tree to cure and make wholesome bitter waters And they say it was a Tree whose flowers and fruit were bitter for no other reason but because Elisha afterwards cured salt waters by casting into them a cruise of salt The Targum of Jonathan and that of Jerusalem say God shewed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter tree Ardiphne which is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daphne the Lawrel And on this Tree the Author of that fabulous Paraphrase would have the glorious name of God to be written according to the incantations in use amongst them in his days but that which is designed in the whole is that God preparing them for the bitter consuming Law that was to be given them and discovering unto them their disability to drink of the waters of it for their refreshment gave them an intimation of the cure of that curse and bitterness by him who bare our sins in his body upon the Tree 1 Pet. 2.24 who is the end of the Law for righteousness unto them that do believe § 26 Their second Preparation for the receiving of the Law was the giving of Manna unto them from Heaven Being come into the Wilderness of Sin between Elim and Sinai called so from a City in Egypt that it extended unto in the midst of the second month after their departure from Egypt the stores they brought with them from thence being spent and exhausted the whole Congregation murmured for food As still their wants and murmurings lay at the bottom and were the occasion of those reliefs whereby the spiritual mercies of the Church by Christ were typed out In this condition God sends them Manna Exod. 16.14 15. In the morning the dew lay round about the host And when the dew that lay was gone up behold upon the face of the wilderness there lay a small round thing as small as the hoar frost of the ground And when the children of Israel saw it they said one to another It is Manna for they wist not what it was And Moses said unto them This is the bread which the Lord hath given you to eat ver 31. And the house of Israel called the name thereof Manna and it was like Coriander seed white and the taste of it like wafers made with hony When the children of Israel saw it they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man hu and ver 31. the children of Israel called the name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man The reason of this name is very uncertain The calling of it Manna in the New Testament gives countenance to the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah to prepare and distribute For what some have thought that it should be an abbreviation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guist and spoken by them in their precipitate haste is destitute of all probability If it be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah it signifies a prepared meat or portion So upon the sight of it they said one to another Here is a portion prepared But the truth is the following words wherein there is a reason given why they said upon the sight of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man hu inclines strongly to another signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they knew not Ma hu what it was They said one to another Man hu because they knew not Ma hu that is what it was So that Man hu is as much as What is it and so the words are rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is this and by the vulgar Latine Quid est hoc But this difficulty remains that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man is not in the Hebrew tongue an interrogative of the thing no nor yet of the person nor doth signifie what Aben-Ezra says it is an Arabick word Chiskuni an Egyptian and it is evidently an interrogative of the Person in the Chaldee and sometimes of the thing as Judg. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is thy name Yea it seems to be used towards this sense in the Hebrew Psalm 61.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where though most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man to be the Imperative in Pihel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah which no where else occurs yet the LXX took it to be an Interrogation from the Chaldee rendring the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall find out Being therefore the language of the common people in their admiration of a thing new unto them that is expressed it is no wonder that they made use of a word that had obtained amongst them from some of the Nations with whom they had been conversant differing little in sound from that of their own of the same signification and afterwards admitted into common use amongst them From this occasional interrogation did the food provided for them take its name of Man called in the New Testament Manna such occasional imposition of names to persons and things being at all times frequent and usual as in the Chapter fore-going the place was called Marah from the bitterness of the water that they cried out of upon their first tasting it And in the next Massah and Meribah from their temptations and provocations That which alone we have to observe concerning this dispensation of God towards them is that they had this eminent renewed pledge of the Bread of Life the food of their souls the Lord Christ given unto them before they were entrusted with the Law which by making their only glory and betaking themselves unto without the healing Tree and heavenly Manna is become their snare and ruine See Joh. 6.31 32 48 49 51. Rev. 2.17 A third signal preparation for the Law on the like occasion and to the same purpose § 27 with the former is repeated Exod. 17 1 2 3 4 5 6 7. And all the Congregation of the children of Israel journeyed from the wilderness of Sin after their journeys according to the commandment of the Lord and pitched in Rephidim and there was no water for the people to drink Wherefore the people did chide with Moses and said Give us water that we may drink And Moses said unto them Why chide ye with me wherefore do ye tempt the Lord And the people thirsted there for water and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us with thirst And Moses cried unto the Lord saying What shall
I do unto this people they be almost ready to stone me And the Lord said unto Moses Go on before the people and take with thee of the Elders of Israel and thy Rod wherewith thou smotest the River take in thine hand and go behold I will stand before thee there upon the Rock in Horeb and thou shalt smite the Rock and there shall come water out of it that they may drink And Moses did so in the sight of the Elders of Israel And he called the name of the place Massah and Meribah because of the chiding of the children of Israel and because they tempted the Lord saying Is the Lord amongst us or not Marching up farther into the Wilderness and coming to Rephidim their fourth station from the Red-sea meeting with no waters to their satisfaction they fell into an high murmuring against the Lord and mutiny against Moses their Leader And this iniquity the Jewish Doctors suppose aggravated because they were in no absolute necessity of water the dew which fell from the Manna running in some streams Hereon God leads Moses to the Rock of Horeb where himself appeared in the cloud which he had prepared for the place of giving the Law commanding him to take his Rod in his hand to smite the Rock whereon waters flowed out for the relief of this sinful murmuring people And the holy Ghost hath put sundry remarks upon this dispensation of God towards them First Upon the sin of the people whence he gave a double name to the place where they sinned for a memorial to all generations he called it Massah and Meribah which words our Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.9 Temptation and provoking Contention And it is often mentioned again both on the part of the people either to reproach and burthen them with their sin as Deut. 9.22 And at Massah ye provoked the Lord to wrath or to warn them of the like miscarriage chap. 6.16 You shall not tempt the Lord your God as you tempted him in Massah as also Psal. 95.8 And on the part of Moses as to the signal trial that God had there of his faith and obedience in that great difficulty which he conflicted withall as also of those of the Tribe of Levi who in a preparation unto their ensuing dedication unto God clave unto him in his straits Deut. 33.8 And of Levi he said Let thy Thummim and thy Vrim be with thy holy one whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah The mercy likewise that ensued in giving them water from the Rock is most frequently celebrated Deut. 8.15 Psal. 78.15 16. Psal. 105.41 Neh. 9.15 Now all this was done to bring them to attend and enquire diligently into the kernel the pearl of this mercy whose outward shell was so undeservedly free and so deservedly pretious For in this Rock of Horeb lay hid a spiritual Rock as our Apostle tells us 1 Cor. 10.4 even Christ the Son of God who being smitten with the Rod of Moses or the stroke and curse of the Law administred by him gave out waters of life freely unto all that thirst and come unto him Thus did God prepare this people for the receiving of the Law by a triple intimation § 28 of Him who is the Redeemer from the Law and by whom alone the Law that was to be given could be made useful and profitable unto them And all these intimations were still given them on their great and signal provocations to declare that neither did their Goodness deserve them nor could their sins hinder the progress of the counsel of God's will and the work of his grace Hereby also did God revive unto them the grace of the promise which being given as our Apostle observes four hundred and thirty years before the giving of the Law could not be disanull'd or impeach'd thereby And these I call the remote preparations of the people for the receiving of the Law consisting in three Revelations of the Grace of God in Christ happening and granted unto them in the three moneths space which they spent between the Red Sea and their coming unto the Wilderness of Sinai or to the Mountain where they received the Law § 29 The immediate preparations for giving of the Law are all of them expressed Exod. 19. and these we shall briefly pass through the most of them being insisted on or referred unto by our Apostle in the places before mentioned First The time of the Peoples coming unto the place where they were to receive the Law is related v. 1. it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novilunio tertio in the third moneh after their coming up out of Egypt That is on the first day of the moneth the moneth Sivan on the day of the New Moon And therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the same day on which Aben Ezra observes Moses went up first into the Mountain to receive the commands of God and returning on that day to the people he went up again on the third day that is the third day of the moneth to give in their answer unto the Lord v. 11.16 And this fell out if not on the day yet about the time of Pentecost whereon afterwards the Holy Ghost descended on the Apostles enabling them to preach the Gospel and therein our deliverance from the curse of the Law given at that time § 30 For the special time of the day when God began to give out the appearances of his glory it is said v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest it was yet morning And Jarchi observes that all Moses's ascents into the Mountain were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning which he proves from Chap. 34.4 And Moses rose up early in the morning and went up unto Mount Sinai And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boker properly signifies the first appearance of the morning the light that must be enquired and sought after before the rising of the Sun So David Psalm 130.6 compares the earnest expectation of his soul for mercy unto the diligent watching of men for the morning that is the first appearance of light And this was the season wherein our blessed Saviour rose from the grave and from under the curse of the Law bringing with him the tidings of peace with God and deliverance He rose between the first dawning of light and the rising of the Sun Matth. 28.1 Mark 16.2 unto that latitude of time doth the Scripture assign it and the first evidence of it For whereas John sayes that Mary Magdalen came to the Sepulchre very early whilest it was yet dark Chap. 20.1 Matthew when it began to dawn towards day Chap. 28.1 Mark very early in the morning at the rising of the Sun Chap. 16.2 who compriseth the utmost abode of the women at the Sepulchre Luke expresses it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundo mane that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 in the first appearance and dawning of light at which time the preparation for the promulgation of the Law began § 31 The place they came unto is called the Wilderness of Sinai v. 2. and so was the Mountain also it self whereon the glorious Majesty of God appeared v. 20. it was also called Horeb Exod. 3.1 He came to the Mountain of God even to Horeb where they were to serve God v. 12. and it was on this account afterwards called Horeb the Mount of God 1 Kings 19.8 And the whole Wilderness was termed the Wilderness of Horeb Deut. 1. It is therefore generally supposed that they were several names of the same places the Mountain and Wilderness wherein it was being both called Sinai and Horeb. And they were both occasional names taken from the nature of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneh a Bush such as the Angel appeared unto Moses in Exod. 3.2 such whereof a multitude were in that place And Horeb from its drought and barrenness which is the signification of the word But the opinion of Moses Gerundensis is far more probable that Horeb was the name of the Wilderness and Sinai of the Mountain That Sinai was the name of the Hill is expresly affirmed Chap. 19.18 20. And Mount Sinai was altogether on a smoak because the Lord descended upon it in fire and the Lord came down upon Mount Sinai on the top of the Mount So Psalm 68.17 And whereas mention is made of the Wilderness of Sinai it is no more but the Wilderness wherein Mount Sinai was And for those places before referred to where Horeb seems to be called the Mount of God the words in them all will bear to be read to the Mount of God in Horeb Strabo calls this very Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 16. And Justin of Moses Montem Sinan occupat The people therefore aboad in Horeb at the foot of the Mountain or about it and the Law was promulgated on the top of Sinai in the most desart solitude of that Wilderness And in this place hath the superstition of some Christians in latter Ages built a Monastery for the Celebration of their devotion by an order of Monks whose Archimandrite was not many years since in England But as the place materially considered is as evident an object of Gods displeasure against the lower part of the Creation upon the account of sin as almost any place in the world a wast and howling Wilderness a place left to solitude and barrenness so in its allusion or relation to the Worship of God it is cast by our Apostle under bondage and placed in an opposition to the Worship and Church State of the Gospel Gal. 4.24 25. Being come unto this place it is said Moses went up unto the Mount unto God It § 32 doth not appear that he had any new immediate express command so to do probably he both came to that place and so soon as he came thither went up into the Mountain in obedience to the command and faith in the promise of God which he received upon his first call Exod. 3.12 wherein it was given him for a token and pledge of their deliverance that thereon they should worship God or receive the Law in that Mountain which is also the judgement of Aben Ezra upon the place And it is not unlikely but that God at that time fixed the cloud which went before them as the token of his presence on the top of Sinai as a new direction unto Moses for his going up thither Being ascended God calls unto him the word of the Lord saith Jonathan and § 33 teacheth him to prepare the People for the receiving of the Law v. 4 5. Two things he proposeth to their consideration First The benefits that they had already been made partakers of hinted out unto them by the mighty and wonderful works of his power And Secondly New Priviledges to be granted unto them In the first he minds them that he had born them on Eagles wings This Jarchi interprets of their sudden gathering out of all the Coasts of Goshen unto Ramesis to go away together the same night Chap. 12.37 But although it may be allowed that they had in that wonderfull collection of themselves some especial Assistance of Providence besides the preparation which they had been making for sundry dayes before yet this expression evidently extends it self unto the whole dispensation of God towards them from the first of their deliverance unto that day Generally they all of them explain this Allegorical expression from the manner how the Eagles as they say carry their young which is on their backs or wings because they fear nothing above them as soaring over all whereas other Fowls carry their young between their feet as fearing other Birds of Prey above them But there is no need to wring the expression to force out of it such uncertain niceties There is no more intended but that God carried them speedily and safely as an Eagle is born by its wings in her course To this Remembrance of former mercies God adds Secondly A treble Promise First That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah a word that hath none to declare it by We render it here and elsewhere a peculiar Treasure Eccles. 2.8 it is rendered by our Apostle Titus 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people and by another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 which we translate in like manner Secondly That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom of Priests that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Princes saith Jarchi as David's Sons who were Princes are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is not denyed but that the word is sometimes so used But whereas here it intendeth the special separation and dedication of the people unto God after the manner of Priests thence the allusion is taken the dignity of Princes being included in that of a Kingdom And this Peter renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly Priesthood And in the translation of this priviledge over unto Believers under the Gospel it is said that by Christ they are made Kings and Priests unto God Rev. 1.6 it is added that they should be an Holy Nation as expresly 1 Pet. 2.9 That which God on the other hand requires of them is that they keep his Covenant § 34 v. 5. Now this Covenant of God with them had a double expression First In the giving of it unto Abraham and its confirmation by the sign of Circumcision But this is not that which is here especially intended for it was the Administration of the Covenant wherein the whole People became the peculiar Treasure and inheritance of God upon a new account which is respected Now this Covenant was not yet made nor was it ratified untill the dedication of the Altar in the sprinkling of it with the blood of the Covenant as Aben Ezra well observes and
our Apostle manifests at large Chap. 9.19 20 21. Wherefore the People taking upon themselves the performance of it and all the Statutes and Laws thereof of which yet they knew not what they were did give up themselves unto the Soveraignty and Wisdom of God which is the indispensible duty of all that will enter into Covenant with him § 35 For the farther preparation of the people God appoints that they should be sanctified and wash their cloaths v. 10. which was done accordingly v. 14. The first contained their moral the latter their Ceremonial significative preparation for converse with God The former consisted in the due disposal of their minds unto that godly fear and holy Reverence that becomes poor worms of the Earth unto whom that glorious God makes such approaches as he did unto them The latter denoted that purity and holiness which was required in their inward man From this latter temporary occasional institution such as they had many granted to them whilest they were in the Wilderness before the giving of the Law the Rabbins have framed a Baptism for those that enter into their Synagogue a fancy too greedily embraced by some Christian Writers who would have the holy Ordinance of the Churches Baptism to be derived from thence But this washing of their cloaths not of their bodies was temporary never repeated neither is there any thing of any such Baptism or washing required in any Proselytes either Men or Women where the Laws of their admission are strictly set down Nor are there the lâ—ast footsteps of any such usage amongst the Jews untill after the dayes of John Baptist in imitation of whom it was first taken up by some Anti-mishnical Rabbins § 36 The next thing which Moses did by the command of God after he returned from the Mount was to set bounds unto it and the people that none of them might press to go up untill the Trumpet had done its long and last sounding a sign of the departure of the presence of God v. 12 13. And thou shalt set bounds unto the People round about saying take heed to your selves that you go not up into the Mount or touch the border of it whosoever toucheth the Mount shall be surely put to death there shall not an hand touch it but he shall surely be stoned or shot through whether it be beast or Man it shall not live when the Trumpet soundeth long they shall come up to the Mount The Law the Sanction and the duration of the obedience required are here represented The Law expresseth an evil prohibited both in it self and in the end of it The evil it self was going up into or so much as touching by any means the Mountain or the border of it The End wherefore this was prohibited was that they might not gaze v. 21. Charge the People lest they break through unto the Lord to gaze The Sanction is death enjoyned from the hand of Men in these Verses and threatned from the hand of Heaven v. 21 24. The continuance of the observance was untill the Trumpet sounded long or had done sounding the sign of the departure of Gods special presence which made the place holy only during its continuance § 37 For the Law it is said expresly that the Mount was not to be touched It might not be touched by Man or Beast Yet our Apostle treating concerning it calls it the Mount that might be touched Heb. 12.21 For although de jure whilst that temporary command continued in force it might not be touched which seemed to render it glorious yet saith the Apostle it was but a carnal thing that might de facta be touched by Man or Beast had they not been severely prohibited and so is no way to be compared with that Heavenly Mount Sion which we are called unto in the Worship of God under the Gospel § 38 The contexture of the words in our Translation seems to have some difficulty Whosoever toucheth the Mount v. 12 13. there shall not an hand touch it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should seem that by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mount it self is intended and that the Law is reinforced in a particular caution that so much as an hand should not touch the Mount But it is far more probable that by it touch it the Person Man or Beast that touched the Mountain is intended And the words declare the manner how the offender should be destroyed being made Anathema devoted accursed by his presumptuous sin no man was to touch him or to lay hand on him to deliver him lest he also contracted of his guilt And this sense the ensuing words with the series of them evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is no hand shall touch it either to save it or to punish it but stoning it shall be stoned or thrusting through it shall be thrust through whether Man or Beast it shall not live Let none think by laying hand on it to deliver it whence Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be slain or destroyed cum impetu horrore with force and terror all being to cast stones at him or to shoot him through with arrows or thrust him through with darts So Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is Men shall not gather about him to take him but those that see him shall stone him from the place of their Station And if he be afar off they shall shoot him through with arrows Touching the Mountain or the border limit or bound set unto it by Gods appointment § 47 was the sin forbidden And the end of it as was said was that they should not break through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to gaze say we properly to look with curiosity on the appearances of Gods glory for which cause he smote the men of Bethshemesh upon their looking into the Ark 1 Sam. 6. God intending by this prohibition to beget in the People an awe and reverence of his holy Majesty as the Great Law-giver and by the terror thereof to bring them and their posterity into that bondage frame of Spirit that servile awe that was to abide upon them untill such time as he came who was to give liberty and boldness to his Church by dispencing unto Believers the Spirit of Adoption enabling them to cry Abba Father and to enter with boldness into the Holy Place even to the Throne of Grace In case the punishment appointed were neglected by the people God threatens to § 48 see the execution of it himself v. 21. Lest they break through unto the Lord to gaze and many of them perish v. 24. And let not the Priests and the People break through to come up unto the Lord lest he break forth upon them For to make them watchfull in their duty he lets them know that their miscarriage in this matter devolving the punishment of the Transgressor by their neglect upon him should be imputed by him unto
the whole People so that he would in such a cause break forth upon them with his judgements and many of them should be consumed to the terrour and warning of the remnant The Continuance of this prescription was from the day before the appearance of the Glory of God on the Mount untill by the long sounding of the Trumpet they perceived the presence of God had left the place v. 13. When the Trumpet soundeth long they shall come up to the Mount that is they had liberty so to do Things thus prepared the people were brought forth unto their station to attend § 49 unto the Law v. 17. And Moses brought forth the people out of the Camp for to meet with God and they stood at the nether part of the Mount This Station of the People in Mount Sinai is amongst the Jews the most celebrious thing that ever befell them And many disputes they have about their order therein some few things we may observe from it Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum ipsius Dei to meet with God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet with or before the word of God saith Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ben Vzziel the glorious presence of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The essential Word of God the brightness of his glory the Son of God the Head and Law-giver of the Church in all ages And they stood at the nether part of the Mount v. 2. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 50 And Israel encamped there before the Mount in the singular number that is in such order saith Jarchi that they were all as one Man And saith he they were on the East side of the Mountain where also they kept their station at the giving of the Law for so he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote though he give no instance to confirm his opinion But Aben Ezra expresly rejects this fancy and that by a notable instance where it is said the People pitched their Tents before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of the Congregation round about So that although they were round about the Tabernacle they are said to be before it because of the special regard which they had unto it And at this Station in the Wilderness command was given to set bounds to the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about v. 12. which there had been no need of had not the People been gathered round about the Mountain Now they generally agree that this was the order wherein they stood First stood § 51 the Priests mentioned expresly v. 22. and said there to draw near unto the Lord that is nearer then the rest of the People though they also are expresly forbidden to come so nigh as to touch the Mount v. 24. These Priests were as yet the first born before a commutation was made and the Tribe of Levi accepted in their room Next to the Priests stood the Princes or Heads of the Tribes attended with the Elders and Officers of the People The body of the People or the Men of Israel as they speak stood next to them and behind them the Women and Children The remotest of all in this order being as they suppose the Proselytes that adhered unto them Thus Aben Ezra expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Were the first born who drew nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after them were the heads of the Tribes that is the Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them all the men of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thâ—m the Children that is Males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after them the Proselytes or Strangers § 42 All things being thus disposed in the morning of the third day the Appearanceâ— of Gods glorious presence began to be manifested ver 16. And it came to pass on the third day in the morning that there were thunders and lightnings and a thick cloud upon the Mount and the voice of the Trumpet exceeding loud so that all the People that was in the Camp trembled v. 18. And Mount Sinai was altogether on a smoak because the Lord descended upon it in fire and the smoak thereof ascended as the smoak of a Furnace and the whole Mount quaked greatly That all these things were the effects of the Ministry of Angels preparing the place of Gods glorious presence and attending upon him in their work the Scripture elsewhere testifies and we have before manifested so that there is no need here farther to insist upon it § 43 Upon this preparation for the descent of the glory of God upon the sight of his harbingers and evidence of his coming Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet with God He brought them out of the Camp which was at some farther distance unto the bounds that by Gods prescription he had set unto Mount Sinai And Rashi on the place observes not unfitly that this going of the people to meet with God argues that the Glory of God came also to meet with them as the Bride-groom goeth out to meet the Bride for it was a marriage Covenant that God then took the people into whence it is said that God came from Sinai namely to meet the people § 44 The utmost of the approach of the people was to the nether part of the Mount The Targum of Jerusalem hath a foolish imagination from this expression which they have also in the Talmud namely that Mount Sinai was pluckt up by the roots and lifted up into the air that the people stood under it which Jarchi calls a Midrash that is though not in the signification of the word yet in the usual application of it an Allegorical Fable In this posture the People trembled and were not able to keep their station but removed from their place Chap. 20.28 And the whole Mount quaked greatly ver 18. so terrible was the appearance of the Majesty of God in giving out his fiery Law In this general consternation of all it is added that Moses himself spake v. 19. And God answered him by a voice What he spake is not declared nor was there any occasion for his speaking nor can any account be given why he should speak to God when God was solemnly preparing to speak to him and the people nor is it said that he spake to God but only that he spake And it is signally added that God answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by a voice For my part I doubt not but that in this general consternation that befell all the People Moses himself being surprized with fear spake the words recorded by our Apostle Chap. 12.21 I exceedingly fear and quake which condition he was relieved from by the comforting voice of God and so confirmed
unto the remainder of his Ministry These brief remarks being given upon the preparation for and the manner of the giving of the Law we shall summarily consider the general nature of the Law and its Sanction in our next Exercitation Exercitatio XX. What meant by the Law among the Jews The common distribution of it into Moral Ceremonial and Judaical by them rejected The ground of that distribution 613 Precepts collected by the Jews Reasons of that number Of these 248 Affirmative 365 Negative Twelve Houses of each sort First House of Affirmatives concerning God and his Worship in twenty Precepts The second concerning the Temple and Priesthood in number 19. The third concerning Sacrifices in 57 Precepts The fourth of Cleanness and Vncleanness 18. The fifth of Alms and Tithes in 32 Precepts The sixth about things to be eaten in seven commands The seventh concerning the Passover and Festivals 20. The eighth of Rule and Judgment in 13 Precepts The ninth of Doctrine and Truth whose commands are 25. The tenth concerning Women and Matrimony in 12 Precepts The eleventh of Criminal Judgments and Punishments in eight Precepts The twelfth of civil Judgments in 17 Precepts Censure of this Collection Negative Precepts in 12 Families 1. Of false Worship in 47 Prohibitions c. THe Law it self and its Sanctions are the next thing that our Apostle makes § 1 mention of in the Oeconomy of the Judaical Church By this Law he especially understands the Law given on Mount Sinai or partly there partly from the Tabernacle the Type of Christ after it was erected The Jews by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Law generally understand the whole five books of Moses as they are also called in the New Testament and all Precepts that they can gather out of them any where they refer to the Law wherein they are not to be contended withall This whole Law is generally distributed into three parts First the Moral Secondly § 2 the Ceremonial Thirdly the Judicial part of it And indeed there is no Precept but may conveniently be referred unto one or other of these Heads as they are usually explained That which is commonly called the Moral Law the Scripture terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 34.28 The words of the Covenant the ten words from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of ten words or precepts all which in their substance are moral and universally obligatory to all the sons of men That part of the Law which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments Exod. 21.1 determining of Rights between Man and Man and of punishments upon transgressions with especial reference unto the interest of the people in the Land of Canaan is by us usually termed the Judicial Law And the institutions of Ceremonial Worship are most commonly expressed by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole system whereof is termed the Law Ceremonial The Jews either acknowledge not or insist not much on this distinction which § 3 is evidently founded in the things themselves but casting all these parts of the Law together contend that there is amongst them 613 Precepts For the numeral Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote 611 of them and the other two which as they say are the two first of the Decalogue were delivered by God himself to the people and so come not within the compass of the word Torah in that place whence they take this important consideration namely Deut. 33.4 Moses commanded us a Law that is of 611 Precepts two being given by God himself compleats the number of 613. There is none who sees not the vanity and folly of these things which yet is a part of their Oral Law whereunto as hath been shewed they ascribe more oftentimes then to the written Word it self Of these 613 Precepts 248 they say are Affirmative Precepts because there are as § 4 they affirm which I leave to our Anatomists to judge of so many distinct members or bones in the body of a man And 365 Negative Precepts because there are so many days in the year man being bound to keep the Law with his whole body all the year long both which numbers make up 613. And lest this observation should not seem sufficiently strengthned by these arguments they add that which they suppose conclusive namely that in the Decalogue there are 613 Letters if you will but set aside the last two words which in common civility cannot be well denied unto them § 5 These 613 Precepts they divide or distinguish into twelve Families according to the number of the Tribes of Israel that is either general part into twelve First the Affirmative and secondly the Negative And although their distribution be not satisfactory for many Reasons and hath been also represented by others yet for the advantage of the Reader I shall here give a summary account of them § 6 The first Family which hath Relation to God in his Worship consists of twenty Precepts which I shall briefly enumerate as those following without any examination of their stating of them and due fixing to their several stations 1. Faith and acknowledgment of God's divine Essence and Existence Exod. 20.2 2. Faith of the Vnity of God Deut. 6.4 chap. 32.39 3. Love of God Deut. 6.5 chap. 10.12 4. Fear of God Deut. 6.13 5. Acknowledgment of God's Righteousness in Afflictions Deut. 8.5 6. Prayer unto God Exod. 23.25 Deut. 11.13 7. Adherence unto God Deut. 10.20 8. To swear by the name of God Exod. 6.13 Deut. 10.20 9. To walk in the ways of God Deut. 28.9 10. To sanctifie the Name of God Levit. 22.32 11. Twice a day to repeat that Sanction Hear O Israel Deut. 6.7 chap. 11.19 12. That we learn and teach the Law Deut. 5.1 chap. 11 8. 13. To wear Philacteries or Tephilin on the head Deut. 6.8 14. To wear them on the arm in the same place 15. To make Fringes Numb 15.38 39 40. 16. To put Writings of the Scripture on the posts of our doors Deut. 6.9 17. That the People be called together to hear the Law at the end of the Feast of Tabernacles Duet 31.12 18. That every one write him a Copy of the Law Deut. 31.19 19. That the King moreover write out another for himself as King Deut. 17.28 20. That at our eating of meat we give thanks or bless God Deut. 8.10 This is the first Family which though it sometimes fail in educing its precepts from the Word yet good use may be made of the observation in reducing these things to one certain head § 7 The second Family of the first general Head of Affirmative precepts contain those which concern the Sanctuary and Priesthood being nineteen in number 1. That a Sanctuary Tabernacle or Temple should be built Exod. 25.8 2. That being built it should be reverenced Levit. 19.30 3. That the Priests and Levites always keep the Temple and no others Numb 18.2 4. That the work or
be considered § 18 And these in general were of two sorts First Ecclesiastical Secondly Civil Ecclesiastical penalties were the Authoritative Exclusion of an offending Person from the society of the Church and the Members of it That such an Exclusion is prescribed in the Law in sundry cases hath in several instances been by others evidenced Many Disputes also have been about it both concerning the causes of it the Authority whereby it was done with its ends and effects But these things are not of our present consideration who intend only to represent things as they are in Facto instituted or observed Of this Exclusion the Jews commonly make three Degrees and that not without § 19 some countenance from the Scripture The First they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha That which they call Niddui from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expell to separate to cast off is with the most of them the first and lowest degree of this separation and exclusion And Persons who are to pronounce this sentence and put it into execution are according to the Jews any Court from the highest Sanhedrin of seventy one at Jerusalem to the meanest in their Synagogues Yea any Ruler of a Synagogue or Wise Man in Authority might accorcording unto them do the same thing And many ridiculous stories they have about the mutual Excommunication and Absolution of one another by consent The time of its continuance or the first space of time given to the Persons offending to repent was thirty dayes to which on his neglect he was left unto sixty and then to ninety when upon his obstinacy he was obnoxious to the Cherem As the Causes of it they reckon up in Jerusalem Talmud moed Katon twenty four crimes on the guilt whereof any one may be thus dealt withal 1. He that despiseth a Wise Man that is a Rabbi Master or Doctor even after his death 2. He that contemneth a Minister or Messenger of the House of Judgement 3. He that calleth his Neighbour Servant or Slave 4. He to whom the Judge sends and appoints him a time of Appearance and he doth not appear 5. He that despiseth the words of the Scribes much more the words of the Law of Moses 6. He that doth not obey and stand unto the sentence denounced against him 7. He that hath any hurtful thing in his power as a biting Dog and doth not remove it 8. He that sells his Field to a Christian or any Heathen 9. He that gives witness against an Israelite in the Courts of the Christians 10. A Priest that killeth Cattle and doth not separate the guifts that belong to another Priest 11. He that profaneth the second Holy-day in Captivity 12. He that doth any work in the afternoon before the Passeover 13. He that taketh the name of God in vain on any account 14. He that induceth others to profane the name of God 15. He that draweth others to eat of holy things without the Temple 16. He that computes the times or writes Kalendars or Almanacks fixing the Moneths out of the Land of Israel 17. He that causeth a blind man to fall 18. He that hindereth others from doing the work of the Law 19. He that makes profane the killing of any Creature by his own fault 20. He that killeth and doth not shew his Knife before hand before a Wise Man whereby it may appear to be fit 21. He that is unwilling to or makes himself difficult in learning 22. He that putteth away his Wife and afterwards hath commerce with her in buying and selling which may induce them to cohabitation 23. A Wise Man of evil Fame and Report 24. He that excommunicateth him who deserveth not that sentence Aâ— instance of this exclusion we have expresly in the Gospel John 9.20 The Jews § 20 had aâ—ready agreed that if any Man should confess He was Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should be put out of the Synagogue He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menuddeh put under the sentence of Niddui And according to this sentence they proceeded with the blind man whose eyes were opened by the Lord Christ v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith the Margin of our Translation they excommunicated him But that is not the signification of the word it denotes only their causing him to be thrust out of the Synagogue by their Officers although there is no doubt but that at the same time they pronounced sentence against him § 21 If a Man dyed under this sentence they laid a stone upon his Beir intimating that he deserved Lapidation if he had lived Howbeit they excluded him not from teaching or learning of the Law so that he kept four paces distant from other persons He came in and went out of the Temple at the contrary door to others that he might be known All which with sundry other things were of their Traditional Additionals to the just prescriptions of the Word § 22 In case this Process succeeded not and upon some greater demerits the sentence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem was to be proceeded unto This is an high degree of Authoritative Separation from the Congregation and is made use of either when the former is despised or as was said upon greater provocations This sentence must not be denounced but in a Congregation of ten at least and with such a one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Anathematized it is not lawful so much as to eat The third and last sentence in this kind which contains a total and irrecoverable Exemption of a person from the Communion of the Congregation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha Some of the Talmudical Rabbins in moed katon give the Etymologie of this word as if it should be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sham metha death is theâ—e But it is generally agreed that it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclude expell cast out that is from the Covenant of Promise and Common-wealth of Israel And this the most take to be total and final the Persons that fall under it being left to the judgement of God without hope of Reconciliation unto the Church Hence it is called in the Targum Numb 21.25 Deut. 7.27 The Curse the Execration of God and by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anathema of the God of Israel But yet it cannot be denyed but that in many places they speak of it as the general name for any Excommunication and so as not at all to difference it from Niddui which is taken to be the least degree thereof The most learned Buxtorf hath given us out of an antient Hebrew Manuscript a form of this Excommunication which is truly ferale carmen as sad and dismall an imprecation as according to their principles could well be invented It is indeed by him applyed unto the Cherem but as L'Empereur hath observed
that is on the edge of the side upwards it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it round about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Diadem or a fringe of Gold-work such as encompassed Diadems or Crowns And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diadem was put only on the Ark the Mercy-seat and the Altar of Incense intending expressions of Rays of Gold as coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scatter abroad in the manner of rays and beams which Heb. 1.3 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory And hence the Rabbins speak of a three-fold Crown of the Ark Altar and Table of the last for the King of the midst for the Priest of the first for they know not whom as Rabbi Solomon expresly Indeed all representing the three-fold Offices of Christ for whom the Crowns were laid up Zach. 6. At the four corners on the outside were annexed unto it four Rings of Gold on § 9 each side two Through these rings went two staves or bars wherewith the Ark was to be carried on the shoulders of the Levites Exod. 25.11 12. for the neglâ—ct of which service strictly enjoyned them Numb 7.9 God made a breach on Vzza in the days of David 2 Sam. 6.7 The end wherefore God appointed the making of this Ark was to put therein § 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony Exod. 25.16 that is the two Tables of stone engraved on all sides with the ten Commandements pronounced by the Ministry of Angels written with the finger of God Besides this there was in it nothing at all as is expresly affirmed 1 King 8.9 2 Chron. 5.10 Deut. 10.2 5. The appearance of a dissent from hence in an expression of our Apostle chap. 9. shall be considered in its proper place This Ark made at Horeb 1 King 8.9 that is at the foot of the mountain where the People encamped finished with the rest of the Tabernacle on the first day of the first month of the second year of the coming of the Israelites out of Egypt Exod. 40.13 being as we have shewed the visible pledge of the presence of God amongst them as it was placed with its Tabernacle in the midst of the People whilst they were encamped in the Wilderness the body of them being distributed into four Hosts to the four quarters of Heaven Numb 2. that a blessing from thence might be equally communicated unto them all and all might have an alike access to the worship of God so it was carried in their marching in the midst of their Armies with a pronunciation of a solemn Benediction when it began to set forward and when it returned unto its Repository in the most holy place Numb 10.35 36. This was the ordinary course in the removals of the Ark. In an extraordinary manner God appointed it to be carried before all the people when the waters of Jordan were divided by his power whereof that was a pledge Josh. 3.15 which the people on their own heads going afterwards to imitate in their wars with the Philistins received a sad reward of their temerity and boldness 1 Sam. 4. From the Wilderness the Ark was carried to Gilgal Josh. 5.10 thence removed with the Tabernacle to Shilo Josh. 18.2 Some suppose that after this it was occassionally removed to Mizpeh as Judg. 11.11.20.1 27.21.1 2. because it is said in those places that such things were done before the Lord in Mizpeh but that expression doth not necessarily inter the presence of the Ark and Sanctuary in that place Yea the context seems to intimate that it was at another place distant from thence as v. 26. they went up from the place of the Assembly in Mizpeh to the house of God where the Ark was In Shechem also it is supposed to have been from the Assembly that Joshua made there chap. 24.1 upon the close whereof he fixed a stone of memorial bâ—fore the Sanctuary v. 26. But yet neither doth this evince the removal of the Ark or Sanctuary For Shechem being not far from Shilo the people might meet in the Town for convenience and then go some of them with Joshua unto Shilo as is most probable that they did From Shilo it was carried into the field of Aphek against the Philistins 1 Sam. 4.2 and being taken by them was carried first to Ashdod then to Ekron then to Gath 1 Sam. 5. thence returned to Kiriath-jearim 1 Sam. 6. to the house of Abinadab 1 Sam. 6. thence to the house of Obed-Edom 2 Sam. 6. thence to mount Sion in Jerusalem 2 Sam. 6. into a place prepared for it by David And from thence was solemnly introduced into and enthroned in the most holy place of the Temple built by Solomon 1 King 8.6 7. In the mean time whether occasionally or by advice the Tabernacle was removed from Shilo and that first place of the solemn Worship of God altogether deserted and made an example of what God would afterwards do unto the Temple when his Worship therein also was neglected and defiled Jer. 7.12 14.26.6 9. In the Temple of Solomon it continued either unto the captivity of Jeboiakim when Nebuchadnezzar took away all the goodly vessels of the house of the Lord 2 Chron. 36.10 or unto the captivity of Zedekiah when he carried away all the remaining vessels great and small v. 18. Of the Talmudical fable concerning the hiding of it by Josiah or Jeremiah with the addition of its supposed restoration at the last day in the second Book of Machabees I have spoken else-where Whether it were returned again with the vessels of the house of the Lord by Cyrus is uncertain If it were not it was an intimation that the Covenant made with that people was waxing old and hasting unto an expiration § 12 The things that accompanied this Ark in the most holy place were upon it the Mercy-seat on the ends of it two Cherubims The Mercy-seat as to its making form use and disposition is declared Exod. 25.17 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cipporeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide to cover to plaister over to shut to plaister with Bitumen or pitch In Pihel to expiate sin Exod. 30.10 Levit. 4.10 If the name of the Mercy-seat be taken from the word in Kal it signifies only Operimentum tegumentum tegmen a covering and so ought to be rendred If it be taken from the sense of the word in Pihel it retains the signification of Expiation and consequently of pardon and mercy So it is by ours rendred a Mercy-seat and that with respect unto the rendring of it by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. as by the LXX in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory placed on the Ark wherein what râ—spect was had to the Lord Christ the Apostle declares Rom. 3.25 and largely in our Epistle chap. 9. § 13 Its matter was of pure Gold and for its dimensions it was just as broad and long as the Ark whereon it was laid
chap. 32.17 And this Mercy-seat or covering of Gold seems to have lain upon the Ark within the verge of gold or Crown that encompassed it being its self plain without any such verge or Crown for it was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Ark just over it v. 20. and so was incompassed with its Crown the Glory both of Justice and Mercy of Law and Gospel being the same in Christ Jesus § 14 At the two ends of this Mercy-seat were placed two Cherubims one at the one end the other at the other both of Gold and as it should seem of one continued work with the covering it self The name of Cherubims hath prevailed for these Figures or Images from the Hebrews partly because it is retained by our Apostle who calls them Cherubims of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 and partly because the signification of the word being not well known it cannot properly be otherwise expressed for which reason it was retained also by the LXX They were of those things which our Apostle chap. 9.23 terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examples expressions or similitudes of things in Heaven whose framing and erection in reference unto the worship of God is forbidden under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20.3 The likeness of any thing in the heavens above The first mention of Cherubims is Gen. 3 24. God placed Cherubims which seems to intimate that the proto-types of these figures were heavenly Ministers or Angels though Aben-Ezra suppose that the word denotes any erected figures or appearances what ever Others of the Jews as Kimchi think the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph a note of similitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child to signifie like a child being so called from their form and shape But this answers not unto the description given afterwards of them in Ezekiel much less with the same appellation given to the winds and clouds Psal. 18.10 The word hath a great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chariot so are the Angels of God called his Chariots Psal. 68.17 and David so calls expresly the Cherubims that were to be made in Solomon's Temple 1 Chron. 28.18 gold for the pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hammercheba hacherubim where the allusion is open the Chariot of the Cherubims and Ezekiel describes his Cherubims as a triumphant Chariot chap. 10. It is not therefore unlikely that their name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ride or to be carried to pass on swiftly expressing the Angelical Ministry of the blessed Spirits above if they were not rather meer emblems of the power and speed of God in his works of grace and providence These Cherubims are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not molten but beaten even and § 15 smooth and seem to have been one continued piece with the Mercy-seat beat out with it and from it There is no more mention of their form but only that they had faces and wings Of what sort those faces were or how many in number were their wings is not expressed In Ezekiel's Vision of the living creatures which he also calleth Cherubims chap. § 16 10.2 there is the shape of a man ascribed unto them they had the likeness of a man chap. 1.5 faces ver 6. feet ver 7. hands ver 8. sides or body ver 8 11. each of them also had four faces of a Man a Lion an Ox and an Eagle ver 10. and each had four wings ver 23. In John's vision in the Revelation seeming to answer this of Ezekiel's Cherubims from the eyes that his living creatures were full of and the appearance of their faces they had each of them six wings answering unto those of the Seraphims in the Vision of Isaiah chap. 6.2 The Jews generally affirm that these visions of the glory of God by Isaiah and Ezekiel § 17 were the same and that Ezekiel saw nothing but what Isaiah saw also only they say that Ezekiel saw the glory of God and his Majesty as a country man who admires at all the splendor of the Court of the King Isaiah as a Courtier who took notice only of the Person of the King himself But there are many evident differences in their visions Isaiah calls the glorious Ministers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphims from their nature compared to fire and light Ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims from their speed in the accomplishment of their duty Isaiah saw his vision as in the Temple for although from those words I saw the Lord sitting upon a throne high and lifted up and his train filled the Temple Aben-Ezra and Kimchi suppose that he saw the Throne of God in Heaven and only his train of Glory descending into the Temple yet it is more probable that he saw the Throne it self in the Temple his train spreading abroad to the filling of the whole house For he calls the Temple the Throne of his Glory Jer. 14.21 and a glorious high Throne chap. 17.12 that is a Throne high and lifted up as in this place Ezekiel saw his vision abroad in the open field by the River of Chebar chap. 1.3 Isaiah first saw the Lord himself and then his glorious attendants Ezekiel first the Charist of his glory and then God above it Isaiah's Seraphims had six wings with two whereof they covered their faces which Ezekiel's Cherubims had not and that because Isaiah's vision represented Christ Joh. 12.41 with the mysterie of the calling of the Gentiles and rejection of the Jews which the Angels were not able to look into Ephes. 3.9 10. and were therefore said to cover their faces with their wings as not being able to look into the depths of those mysteries but in Ezekiel's vision when they attended the Will of God in the works of his Providence they looked upon them with open face Wherefore from the diversity in all these Visions it appears that nothing certain concerning the form or wings of the Cherubims made by Moses can be collected Most probably they had each of them only one face directly looking one towards the other and each two wings which being stretched out forward over the Mercy-seat met each other and were meer Emblems of the Divine presence and care over his Covenant People and Worship And this was the whole furniture of the most holy Place in the Tabernacle of § 18 Moses In that of the Temple of Solomon which was more August and spatious there was by God's direction two other Cherubims added These were great and large made of the wood of the Olive tree over-laid with Gold and they stood on their feet behind the Ark Westward with their backs towards the end of the Oracle their faces over the Ark and Mercy-seat Eastward toward the Sanctuary their wings extending twenty cubits long even the whole breadth of the house and meeting in the midst their inward wings were over the Ark 1
signifies that peculiar offering which being made of flower or meal with oil we call the Meat-offering Levit. 2.1 Wherefore in this distribution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 victima sacrificium mactatum a slain sacrifice compriseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chataath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shâ—lamim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which was peculiarly so Mincha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milluim partook of both And these things must be a little further explained First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban the general name of all sacrifices taken from the general nature § 8 in that they were all brought nigh unto God is usually rendred by the vulgar Latine Oblatio and by us suitably an Offering is properly appropinquatio a drawing nigh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to approach to draw near The LXX render it constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift unless it be Nehem. 10.34 chap. 13.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is munus donum And so is it rendred by the Evangelist Matth. 5.23 24. and chap. 15.5 Usually it is such a gift as is presented to appease reconcile or obtain favour which amongst men the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shocad So Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Poet translates Munera crede mihi placant hominesque deosque Placatur donis Jupiter ipse datis And this Joash in his Parable seems to allude unto Judg. 9. v. 13. where he brings in the Vine saying Shall I leave my Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighting God and man namely in sacrifices and gifts which are a great propitiation which always ariseth from a savour of rest Corban then is any Gift brought nigh and offered unto God in any sort Of these Offerings or Gifts some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is first mentioned Exod. 29.18 Thou shalt burn the whole Ram upon the altar it is a burnt-offering unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest a firing unto the Lord ignitio Thus all sacrifices were called that were burned on the Altar either wholly or any part of them The Greeks thought they had no proper word to express this by as frequently in all their abundance they are streightned in expressing the signal emphasis of the divine Hebrew have variously rendred it not once properly or with any intimation of the native importance of the word Sometimes they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.18 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose Levit. 11.13 chap. 2.2 a Sacrifice sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 2.9 that is an Oblation an Offering thus most frequently But whereas that word signifies primarily the seed of fruit or the profit made by it and is but tralatitiously accommodated unto Oblations it doth most improperly express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which principally intended the sacrifices of beasts as burnt in the fire It is then the general name of all Sacrifices or Gifts burnt on the Altar in part or in whole Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fire offering was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebach the Greeks render constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and words of the same original that is a sacrifice of slain beasts Victima Hâ—stia Mactata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sacrifice by killing though I know that Eustathius thinks that Homer useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but its constant use in all Authors is to kill in sacrifice And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a slain sacrifice though it be often used in the Scripture metaphorically So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie properly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth and Zain bâ—ing easily and often changed that is to kill and slay And Elias Levita observes that it is but twice used when it doth not directly denote killing And from this kind of sacrifices had the Altar its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misbeach and so in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now of the sacrifices that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were four sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Burnt-offering 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sin-offering 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trespass-offering 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace-offerings and in part also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration-offerings c. as was before observed § 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second species of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is of an uncertain original and various signification Those who suppose that it respected only offerings of the fruits of the earth are greatly mistaken Instances have been given already to the contrary and more shall be added Generally learned men deduce the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mem may be esteemed a radical letter whence in the plural number it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the misna which yet is but a feigned radix no where used in the original or the Targum and it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture as Psal. 20.3 Hence some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lead or bring to making it agree in its general signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corâ—an Some think it may rather be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to refresh recreate give rest and that because it is called emphatically a savour of rest unto the Lord Levit. 2. v. 2. The LXX sometimes render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifesting that they knew not the precise importance of the word and therefore left it untranslated It comprised as was said the mincha properly so called and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Drink-offering and had a place also in the offerings of Consecration And these were the Corbanim or oblations that were Ishim or Fire-offerings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy to the Lord. § 12 Of the other sort of Offerings which were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of praises there was no general name but they were either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terumah the Heave-offering or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenuphah the Wave-offering whereof we shall speak afterwards § 13 The matter of all these Sacrifices was of three sorts 1. Beasts 2. Fowls or Birds 3. Fruits of the earth all accompanied with Salt and Incense Of Beasts there were also three sorts designed to this use and service one of the Herds namely Bullocks and two of the Flocks 1. Sheep 2. Goats Of Fowls or Birds two sorts were used 1. Turtles 2. Pigeons and it may be Sparrows in the singular case of the sacrifice for the cleansing of the Leper Levit. 14.4 In all of these that is of the Beasts it was required that they should be 1. Males unless in the Sin and Trespass offering 2. Without blemish The fruits of the earth were of all
2.8 And two things in it express the Grace of the Covenant First The handful that was for a memorial that is to bring to memory the Covenant of God and Secondly The Salt which declared it firm and stable Hereunto as we have said belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nesek which as directed in the Law was § 28 but one part of the Mincha and is not reckoned among the distinct species of Offerings as they are summed up Lev. 7.37 And the Reason is because under the Law it was never offered alone by its self but as an Appendix unto Burnt-offerings Sin-offerings and Peace-offerings to compleat the Mincha or Meat-offering that accompanied them But of old before the Reformation of Sacrifices by Moses it was a distinct Offering by its self Gen. 35.14 Jacob offered a Drink-offering that is of Wine which was its primitive Institution and Practice And it was alwayes to be of Wine Numb 15. This Chap. 28. v. 7. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shechar which although we generally translate strong drink yet it appears from hence to have been a strong inebriating Wine and so the most learned of the Jews suppose We call this Nesek a Drink-offering in answer to the name we give unto the Mincha a Meat-offering that is Offerings whose matter was of things to be eat and drunk It may be otherwise called a Pouring an Offering poured out Libamen a sacred effusion And these Offerings were most holy also Lev. 2.10 These Offerings of the fruits of the earth as they were in use among the Heathen so § 29 the most learned of them did contend that they were far the most antient kind of Sacrifices amongst men as Plato expresly lib. 6. de Legib. but we know the contrary from Gen. 4. where the first Sacrifices in the world are recorded The latter Pythagoraeans also condemned all other Offerings all that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living creatures as I have elsewhere shewed out of Porphyrie though Cicero testifie of Pythagoras himself that he sacrificed an Ox. And whatever was appointed in this Meat-offering they also made use of Their Far Mola salsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is flower of Wheat or Barly mingled with water and salt is of most frequent mention amongst their sacred things So also were their placentae and Liba adorea their Cakes made with Flower Oyle and Honey What was their use to the same purpose of Wine and Frankincencense the Reader may see at large in the seventh Book of Arnobius advers Gentes The next solemn Sacrifice in the Order of their Appointment under the Law is § 30 that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebach Shelamin which we render Peace-offerings Levit. 3.1 It is by Translators rendered with more variety than any other Word used in this matter By the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice of Salvation of Expiation of Praise of Perfection And the Latins have yet more varied in their expression of it Sacrificium pacium perfectionum gratulationum salutis retributionum integrorum mundorum sanctisicatorum immaculatorum A Sacrifice of Peace of Perfection of Thanksgiving of Safety or Salvation of Retribution of them that are clean or sanctified or unspotted Most of these various expressions also arise from the different signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence most suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken But others think that it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace which of late is almost generally received In general this Sacrifice was Corban a Gift or Offering brought nigh and dedicated unto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firing or an offering by Fire and in specie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice from the slaying and killing of the Beast that was offered But it is no where said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most holy as being meerly expressive of Moral duties in a way accommodated to the present Oeconomy of Divine Worship see Heb. 13.15 but it is usually reckoned amongst them that were so § 31 Peace-Offerings as was observed is the name that hath prevailed though it respected Vows of thanksgiving or for the impetration of Mercies see Chap. 7. v. 12 17. The Reason given by Jarchi for this Appellation namely because it brought Peace unto the world is like much of what they say in such Cases a sound of words without any meaning Kimchi gives a more sober and rational account of it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he or Burnt-offering was all of it burned only the skin was the Priests The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin and Trespass-offering were burned in part the Breast and Shoulder were the Priests and all the flesh that was not burned as also the skin But in this Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat ascended on the Altar the Breast and Shoulder were the Priests the residue of the flesh belonged unto the Offerers or them that brought it to eat themselves and so it was a Sacrifice of Peace among all Parties If this Reason please not we may choose one of the other significations of the Word as of Perfections or Retributions which latter the nature of it inclines unto § 32 The Matter of this Sacrifice was the same with that of the Burnt-offering namely as to Beasts of the Heard Bullocks or Heifers of the Flock Goats Rams Lambs or Kids of Fowls the same with the former v. 6 7. In the Causes of it it was either a Free-will-offering for impetration or from a Vow for Thanksgiving or Retribution The appointed seasons and occasions of it were 1. At the Consecration of a Priest Exod. 29. 2. At the Purification of a Leper Levit. 14. 3. At the Expiration of a Nazaretical Vow Numb 6.14 4. At the solemn Dedication of the Tabernacle and Temple The manner of its Offering is peculiarly described Levit. 3. and the Jews observations about it the Reader may see in the Annotations of Ainsworth on the place § 33 Two things were peculiar to this Sacrifice First That it is appointed to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. And Aarons sons shall burn it on the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith the Vulgar Latin in holocaustum for a Burnt-offering as though its self were so or substituted in the room of the whole Burnt-offering The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Burnt-offerings So we upon the Burnt-sacrifice But what is the intendment of that expression is not so evident The Jews say that the daily Burnt-offering is intended which was alwayes first to be offered and then immediately upon it or whilest it was yet burning the Peace-offering was to be added thereunto It is not indeed declared whether the Hola mentioned were the daily Burnt-offering or no. Most probably it was so and that being a Sacrifice of
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste Angelus si rem ipsam dicamus est Angelus Redemptor de quo scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâ—m primum caeâ—â—rùm quis ille esset verè intelligere non pyâ—uerâ—â—t Neque â—nim ab alâ—is percipiebunt nâ—que prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ— that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
Word so as to answer the spring from whence it comes namely wiâ—h Authority Love to and Care for the souls of men And 5. Consider to whom they are to give an account of the work they are called to the discharge of and entrusted with Heb. 13.7 And for them to whom the Word is preached Let them consider 1. With what Reverence and godly fear they ought to attend unto the dispensation of it seeing it is a proper effect and issue of the Authority of God Heb. 12.25 And 2. How they will escape if they neglect so great Salvation declared unto them from the Love and Care of God Heb. 2.3 And 3. With what holiness and spiritual subjection of Soul unto God they ought to be conversant in and with all the Ordinances of Worship that are appointed by him Heb. 12.28 29. Other Observations I shall more briefly pass over God spake in them II. The Authority of God speaking in and by the Pen-men of the Scriptures is the sole bottom and foundation of our assenting to them and what is contained in them with Faith Divine and Supernatural He spake in them he then continues to speak by them and therefore is their word received 2 Pet. 3.20 21. But this is elsewhere handled at large III. Gods gradual Revelation of himself his Mind and Will unto the Church was a fruit of infinite Wisdom and Care towards his Elect. These are parts of his wayes sayes Job but how little a portion is heard of him Job 26.14 Though all his wayes and dispensations are ordered in infinite Wisdom yet we can but stand at the shoar of the Ocean and admire its glory and greatness Little it is that we can comprehend Yet what may be our instruction that may further our Faith and Obedience is not hidden from us And these things lye evident unto us in this gradual discovery of himself and his Will 1. That he over-filled not their Vessels He gave them out light as they were able to bear though we know not perfectly what their condition was yet this we know that as no generation needed more light than they had for the discharge of the duty that God required of them so more light would have unfitted them for somewhat or other that was their duty in their respective generations 2. He kept them in a Continual dependance upon himself and waiting for their Rule and Direction from him which as it tended to his glory so it was exceedingly suited to their safety in keeping them in an humble waiting frame 3. He so gave out the Light and Knowledge of himself as that the great work which he had to accomplish that lay in the stores of his infinitely Wise Will as the end and issue of all Revelations namely the bringing forth of Christ into the world in the way wherein he was to come and for the Ends which he was to bring about might not be obviated He gave light enough to believers to enable them to receive him and not so much as to hinder obdurate sinners from crucifying him 4. He did this work so that the Preheminence fully to reveal him and ultimately might be reserved for him in whom all things were to be gathered unto an head All Priviledges were to be kept for and unto him which was principally done by this gradual Revelation of the mind of God 5. And there was tender Care conjoyned with this infinite Wisdom None of his elect in any age were left without that Light and instruction which were needful for them in their seasons and generations And this so given out unto them as that they might have fresh consolation and supportment as their occasions did require Whilest the Church of old was under this dispensation they were still hearkning when they should hear new tydings from Heaven for their teaching and refreshment And if any difficulty did at any time befall them they were sure not to want relief in this kind And this was necessary before the final hand was set to the work And this discovers the woful state of the present Jews They grant that the Revelation of the Will of God is not perfected and yet notwithstanding all their miseries darkness and distresses they dare not pretend that they have heard one word from heaven these 2000 years that is from the days of Malachi and yet they labour to keep the vail upon their eyes IV. We may see hence the absolute Perfection of the Revelation of the will of God by Christ and his Apostles as to every end and purpose what ever for which God ever did or ever will in this world reveal himself or his mind and will For as this was the last way and means that God ever designed for the discovery of himself as to the worship and obedience which he requires so the Person by whom he accomplished this work makes it indispensably necessary that it be also absolutely perfect from which nothing can be taken to which nothing must be added under the penalty of the extermination threatned to him that will not attend to the voice of that Prophet Return we now again unto the words of our Apostle Having declared the Son to be the immediate Revealer of the Gospel in pursuit of his design he proceeds to declare his Glory and Excellency both that which he had in himself antecedent to his susception of the Office of Mediator and what he received upon his in-vestiture therewith Two things in the close of this verse he assigns unto him 1. That he was appointed heir of all 2. That by him the worlds were made Wherein consists the first Amplification of his Proposition concerning the Revealer of the Gospel in two parts both acknowledged by the Jews both directly conducing to his purpose in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit fecit constituit Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit he placed set made appointed I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom that is the Son in whom the Father spake unto us and as such as the Revealer of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man The Son as God hath a natural dominion over all To this he can be no more appointed than he can be to be God On what account he hath his Divine Nature on the same he hath all the Attributes and Perfections of it with all things that necessarily on any supposition attend it as supreme Dominion doth Nor doth this denotation of him respect meerly the Humane Nature for although the Lord Christ performed all the Acts of his Mediatory Office in and by the Humane Nature yet he did them not as Man but as God and Man in one Person Joh. 1.14 Acts 20.20 And therefore unto him as such do the Priviledges belong that he is vested with on the account of his being Mediator Nothing indeed can be added unto him as God but there may be to him who is God in respect of his condescension to discharge an Office in an other Nature
which he did assume And this salves the Paralogism of Felbinger on this place which is that wherewith the Jews and Socinians perpetually intangle themselves Deus altissimus non potest salvâ majestate suâ ab aliquo haeres constitutus esse Filius Dei à Deo est haeres omnium constitutus ergo Filius Dei non est Deus altissimus God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High or most High God with reference to his Sovereign and Supreme exaltation over all his creatures as the next words in the place where that Title is given unto him do declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessor of heaven and earth Gen. 14.19 He is not termed Deus altissimus the most high God as though there were another Deus altus an high God that is not the Altissimus which is the sense of the Socinians This one Dâ—us altissimus most high God absolutely in respect of his Divine Nature cannot be appointed an Heir by any other But he who is so this High God as to be the eternal Son of the Father and made Man may in respect of the Office which in the nature of Man he undertook to discharge by his Father be made Heir of all II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lot and a peculiar portion received by lot thence an inheritance which is a mans lot and portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance under controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heir to goods divided by lot or he that distributeth an inheritance to others by lot Absolutely an Heir So the Poet of the covetous Hermocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He appointed himself his own heir in his last Will and Testament It hath also a more large signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is in Plato whose turn it was to speak next Strictly it is the same with Haeres an Heir And an Heir is he Qui subentrat jus lâ—cum dominium rerum defuncti ac si eadem persona esseâ— Who entreth into the right place and title of him that is deceased as if he were the same person But yet the name of an Heir is not restrained in the Law to him that so succeeds a deceased person in which sense it can have no place here Haeredis nomen latiore significatione possessorem fidei Commissarium Legatarium comprehendit it comprehends a Possessor a Trustee and a Legatary so Spigelius This sense of the word takes off the Catachresis which must be supposed in the application of it unto the Son if it only denoted such an Heir as Abraham thought Eliezer would be to him Gen. 15.3 4. One that succeâ—ds into the right and goods of the deceased For the Father dieth not nor doth ever forego his own Title or Dominion Neither is the Title and right given to the Son as Mediator the same with that of God absolutely considered This is eternal natural coexistent with the being of all things that new created by grant and donation by whose erection and establishment the other is not at all impeached For whereas it is affirmed that the Father judgeth no man but hath comâ—itted all judgment to the Sâ—n Joh. 5.22 27 30. it respects not Title and Rule but actual Administration In the latter sense of the word as it denotes any rightful Possessor by Grant from another it is properly ascribed unto the Son and there are three things intended in this woâ—d 1. Title Dominion Lordship Haeres est qui herus for thence is the word and not from aere as Isidore supposeth The Heir is the Lord of that which he is heir unto So the Apostle Gal. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir is Lord of all And in this sense is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born Psal. 89.27 I will give him to be my first-born higher than or and high above the Kings of the earth Princeps Dominus Caput familiae the Pâ—ince Lord and Head of the family that hath right to the inheritance and distributes portions to others Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for every thing that excelleth and hath the preheminence in its own kind Job 18.10 Isa. 14.30 Ezek. 47.12 So Col. 1.15 2. Possâ—ssion Christ is made actual Possessor of that which he hath Title unto As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Possessor as comes to his possession by the surrender or grant of another God in respect of his Dominion is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute Possâ—ssor of heaven and earth Gen. 14.22 Christ as a Mediator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Possessor by grant And there was a suitableness that he that was the Son should thus be Heir Whence Chrysostome and Theophylact affirm that the words denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The propriety of his Sonship and the immutability of his Lordship Not that he was thus made Heir of all as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of the Father Joh. 1.14 But it was agreeable and consonant that he who was eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had on that account an absolute dominion over all with his Father becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29 the first-born amongst many brethren should have a delegated Heirship of all and be given to be the head over all unto the Churcâ— Ephes. 1.22 3. That he hath both this Title and Possession by Grant from the Father of which afterwards Christ then by vertue of a Grant from the Father is made Lord by a new Title and hath Possession given him according to his Title he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all This is the object of the Hâ—irship of Christ his Inheritance The word may be taken in the Mâ—sculine gender and denote all persâ—ns all those of whom he had spoken before all the Revealers of the Will of God under the Old Testament the Son was the Lord over them all which is true but the word in the Neuter gender denotes all things absolutely and so it is in this place to be understood For 1. It is so used elsewhere to the same purpose 1 Cor. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subjected all things unto him So Rom. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is God over all 2. This sense suits the Apostles Argument and addes a double force to his intention and design For 1. The Author of the Gospel being Heir and Lord of all things what ever the sovereign disposal of all those Rites and Ordinances of Worship about which the Jews contended must needs be in his hand to change and alter them as he saw good 2. He being the Heir and Lord of all things it was easie for them to conclude that if they intended to be made partakers of any good in heaven or earth in a way of love
that is the Creation of the whole world and all things contained in it hath been elsewhere proved and must be granted or we may well despair of ever understanding one line in the Scripture or what we ordinarily speak one to another 3. John doth not mention any particular of the old Creation affirming only in general that by the Word all things were made whereof he afterwards affirms that it was the Light of men not assigning unto him in particular the Creation of Light as is pretended 3. He tells us the Article preposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates that it is not the old Creation that is intended but some new especial thing distinct from it and preferred above it Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place Acts 14.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who made the Heaven the Earth and Sea which were certainly those created of old 2. The same Article is used with the same word again in this Epistle Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith we understand that the worlds were made where this Author acknowledgeth the old Creation to be intended 4. He adds that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity or eternal Father is rendred the Father of the world to come Answ. 1. There is no manner of Relation between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom he made the worlds unless it be that one word is used in both places in very distinct senses which if it be sufficient to evince a cognation between various places very strange and uncouth interpretations would quickly ensue Nor 2. Doth that which the Apostle here treats of any way respect that which the Prophet in that place insists upon his name and nature being only declared by the Prophet and his works by the Apostle And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX in that place is there being no ground for it in the Original for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Father and what the Jews and LXX intend by the world to come we shall afterwards consider 5. His last refuge is in Isa. 51.16 Where the work of God as he observes in the reduction of the people of the Jews from the Captivity of Babylon is called his planting the Heavens and laying the foundation of the Earth And the Vulgar Latin Translation as he farther observes renders the word ut corlum plantes ut terram fundes ascribing that to the Prophet which he did but declare and in this sense he contends that God the Father is said to make the worlds by his Son Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon but that which he had done in their delivery from Aegypt recorded to strengthen the faith of Believers in what for the future he would yet do for them 2. The expressions of planting the Heavens and laying the foundation of the Earth are in this place of the Prophet plainly Allegorical and are in the very same place declared so to be First In the circumstance of time when this work is said to be wrought namely at the coming of the Israelites out of Aegypt when the Heavens and the Earth properly so called could not be made planted founded or created Secondly By an adjoyned Exposition of the Allegory I have put my words into thy mouth and said unto Zion thou art my people This was his planting of the Heavens and laying the foundation of the Earth even the erection of a Church and Political State amongst the Israelites 3. It is not to the Prophet but to the Church that the words are spoken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not ut plantes ut fundes but ad plantandum to plant and ad fundandum to lay the foundation and our Author prejudicates his cause by making use of a Translation to uphold it which himself knows to be corrupt 4. There is not then any similitude between that place of the Prophet wherein words are used Allegorically the Allegory in them being instantly explained and this of the Apostle whose discourse is didactical and the words used in it proper and suited to the things intended by him to be expressed And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God We may yet further consider the reasons that offer themselves from the Context for the removal of the interpretation suggested 1. It sinks under its own weakness and absurdity The Apostle intending to set out the Excellency of the Son of God affirms that by him the worlds were made that is say they Christ preaching the Gospel converted some to the faith of it and many more were converted by the Apostles preaching the same Doctrine whereupon blessed times of Light and Salvation ensued Who not overpowered with prejudice could once imagine any such sense in these words especially considering that it is as contrary to the design of the Apostle as it is to the importance of the words themselves This is that which Peter calls mens wresting the Scripture to their own perdition 2. The Apostle as we observed writes didactically plainly expressing the matter whereof he treats in words usual and proper To what end then should he use so strained an Allegory in a point of Doctrine yea a fundamental Article of the Religion he taught and that to express what he had immediately in the words foregoing properly expressed For by whom he made the worlds is no more in these mens apprehensions than in him hath he spoken in these latter dayes Nor is this Expression any where used no not in the most allegorical Prophecies of the Old Testament to denote that which here they would wrest it unto But making of the world signifies making of the World in the whole Scripture throughout and nothing else 3. The making of the worlds here intended was a thing then past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them that is he did so of old and the same word is used by the LXX to express the old Creation But now that which the Jews called the world to come or the blessed state of the Church under the Messiah the Apostle speaks of as of that which was not yet come the present worldly State of the Judaical Church yet continuing 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are so rendred taken absolutely as they are here used do never in any one place in the Scripture in the Old or New Testament signifie
the new Creation or state of the Church under the Gospel but the whole world and all things therein contained they do in this very Epistle Chap. 11.3 5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still with the limitation of to come as Chap. 2.5 Chap. 6.5 And where the word is used absolutely as in this place and Chap. 11.3 it is the whole world that is intended 6. The Context utterly refuseth this Gloss. The Son in the preceeding words is said to be made Heir or Lord of all that is of all things absolutely and universally as we have evinced and is confessed Unto that Assertion he subjoyns a reason of the equity of that transcendent Grant made unto him namely because by him all things were made whereunto he adds his upholding ruling and disposing of them being so made by him he upholdeth all things by the word of his power That between the all things whereof he is Lord and the all things that he upholds there should be an interposition of words of the same importance with them expressing the Reason of them that go afore and the foundation of that which follows knitting both parts together and yet indeed have a signification in them of things utterly heterogeneous to them is most unreasonable to imagine We have now obtained liberty by removing the entanglements cast in our way to proceed to the opening of the genuine sense and importance of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom not as an Instrument or an inferiour intermediate created Cause for then also must he be created by himself seeing all things that were made were made by him Joh. 1.3 but as his own eternal Word Wisdom and Power Prov. 8.22 23 24. Joh. 1.3 The same individual creating act being the work of Father and Son whose Power and Wisdom being one and the same individed so also are the works which outwardly proceed from them And as the joint working of Father and Son doth not inferr any other subordination but that of subsistence and order so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental Cause being used sometimes to express the work of the Father himself Gal. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created so the Apostle expresseth that word Acts 17.24 26. And the LXX most commonly as Gen. 1.1 though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle also doth Chap. 10. He made created produced out of nothing by the things not seen Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that word is constantly rendered by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide or to be hid kept secret close undiscovered Whence a Virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one not yet come into the publick state of Matrimony as by the Greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shut up or a recluse as the Targumists call an Harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goer abroad from that description of her Prov. 7.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her feet dwell not in her own house one while she is in the Street another while abroad As the Mother of the Family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dweller at home Psalm 68.13 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Ages of the world in their succession and duration which are things secret and hidden what is past is forgotten what is to come is unknown and what is present passing away without much Observation See Ecclesiastes 1. v. 10. The world then that is visible and a spectacle in its self in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing hidden So that the word denotes the fabrick of the world by a Metonymie of the Adjunct When the Hebrews would express the world in respect of the substance and matter of the Universe they do it commonly by a distribution of the whole into its most general and comprehensive parts as the Heavens Earth and Sea subjoyning all things contained in them This the Greeks and Latins from its Order Frame and Ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mundus which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beauty and ornament of the Heavens which God made by his Spirit Job 26.13 And as it is inhabited by the Sons of men they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.30 The world of the earth principally the habitable parts of the Earth As quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural number the worlds so called Chap. 11.3 by a meer Enallage of number as some suppose or with respect to the many Ages of the worlds duration But moreover the Apostle accommodates his expression to the received opinion of the Jews and their way of expressing themselves about the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the world as to the subsistence of it and as to its duration in both these respects the Jews distributed the world into several parts calling them so many worlds R.D. Kimchi on Isa. 6. distributes these worlds into three on the account of which he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy was three times repeated by the Seraphims There are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world which is the world of Angels and Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Heavens and Stars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world below But in the first respect they generally assign these four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower world the depressâ—d world the Earth and Air in the several regions of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Angels or Ministring Spirits whom they suppose to inhabit in High Places where they may supervize the affairs of the Earth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Spheres and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest world called by Paul the third Heaven 2 Cor. 12.2 and by Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heaven of Heavens 2 Kings 8.27 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam hanneshamoth the world of Spirits or souls departed In respect of duration they assign a fivefold world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Peter the old world or the world before the Flood the world that perished 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present world or the state of things under the Judaical Church 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the coming of the Messiah or the world to come as the Apostle calls it Chap. 2.5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Resurrection
related unto him and partaker of his glory is clearely asserted in these words and more is not intended in them Sixthly These things then being premised we may discern the general importance of these expressions The words themselves as was before observed being no where else used in the Scripture we may receive a contribution of light unto them from those in other places which are of their nearest alliance Such are these and the like We have seen his glory the glory of the only Son of God Joh. 1.14 He is the Image of the invisible God Col. 1.15 The glory of God shines forth in him 2 Cor. 4.6 Now in these and the like places the glory of the Divine Nature is so intimated as that we are directed to look unto the Glory of the absolutely invisible and incomprehensible God in him Incarnate And this in general is the meaâ—â—â—g and intendment of the Apostle in these expressions the Son in whom God speaks unto us in the Revelation of the Gospel doth in his own Person so every way answer the Excellencies and Perfections of God the Father that he is in him expresly represented unto our Faith and Contemplation It remaineth then in the second place that we consider the Expressions severally with the reasons why the Apostle thus expresseth the Divine glory of Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the Brightness Light Lustre Majesty of Glory The Apostle in my judgment which is humbly submitted unto consideration alludes and attends unto some thing that the people were instructed by typically under the Old Testament in this great Mystery of the manifestation of the glory of God unto them in and by the Son the Second Person in the Trinity The Ark which was the most signal Representation of the presence of God amongst them was called his Glory So the Wife of Phineas upon the taking of the Ark affirmed that the Glory was departed 1 Sam. 4.22 The glory is departed from Israel for the Ark of God is taken And the Psalmist mentioning the same thing calls it his glory absolutely Psal. 78.61 He gave his glory into the hand of his enemies that is the Ark. Now on the filling of the Tabernacle with the signs of God's presence in Cloud and Fire the Jews affirm that there was a constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Majestick shining glory resting on the Ark which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the splendor of the glory of God in that Typical Representation of his Presence And this was to instruct them in the way and manner whereby God would dwell amongst them The Apostle therefore calling them from the Types by which in much darkness they had been instructed in these Mysteries unto the things themselves represented obscurely by them acquaints them with what that Typical glory and splendour of it signified namely the Eternal glory of God with the Essential beaming and brightness of it in the Son in and by whom the glory of the Father shineth forth unto us So that the words seem to relate unto that way of Instruction which was of old granted unto them Besides they were wont to express their Faith in this Mystery with words unto this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is sometimes put for God himself Psal. 85.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That glory may dwell in our land that is the God of glory or glorious God This glory the Targum calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Majesty of that glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Hab. 1.8 Hence Psal. 44.25 they render those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why hidest thou thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why takest thou away the Majesty of thy glory as both the Venetian and Basil Bibles read the place For the Regia have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Vision of Isaiah chap. 6.1 they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Rashi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Targum And they affirm that it was the same which came down and appeared on Mount Sinai Exod. 19.20 where those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord descended on mount Sinai are rendred by Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Majesty of God was revealed which words from Psal. 68. are applied by our Apostle unto the Son Ephes. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is nothing also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Essential Presence or Majesty of the glorious God This saith he is Christ the Son and thus of old they expressed their faith concerning him The words as was shewed before denote the Divine Nature of Christ yet not absolutely but as God the Father in him doth manifest himself unto us Hence is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt Elias in Tishbi gives us somewhat another account of the Application of that name in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins of blessed memory called the holy Ghost Shechinah because he dwelt upon the Prophets But that this is not so may be observed throughout the Targum wherein the holy Ghost is always expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Shechinah is spoken of in such places as cannot be applied unto him But as the Fulness of the Godhead is said to dwell in the Lord Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.9 and he as the only begotten Son of God to dwell amongst us Joh. 1.14 so is he said in the same sense to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Majesty Presence Splendor of the Glory or the glorious God This then is that whereof the Apostle minds the Jews God having promised to dwell amongst them by his glorious Presence from whence the very name of Jerusalem was called The Lord is there Ezek. 48.35 he who in and under that name was with them as sent by Jehovah Zech. 1.8 was the Son in whom he had now spoken unto them in these latter days And this must needs be of weight with them being instructed that he who had revealed the Will of God unto them was none other but he who had dwelt among them from the beginning representing in all things the Person of the Father being typically revealed unto them as the brightness of his glory The Apostle addes that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express figure or image of his Person that is of the Person of God the Father I shall not enter into any dispute about the meaning of the word Hypostasis or the difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many controversies about these words there were of old And Hierom was very cautious about acknowledging three Hypostases in the Deity and that because he thought the word in this place to denote substantia and
of that mind are many still it being so rendred by the Vulgar Translation But the consideration of these vexed Questions tending not to the opening of the design of the Apostle and meaning of the holy Ghost in this place I shall not insist upon them The 1. Hypostasis of the Father is the Father himself Hereof or of him is the Son said to be the express image As is the Father so is the Son And this agreement likeness and conveniency between the Father and the Son is Essential not Accidental as those things are between relations finite and corporeal What the Father is doth hath that the Son is doth hath or else the Father as the Father could not be fully satisfied in him nor represented by him 2. By Character two things seem to be intended 1. That the Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of God Phil. 2.6 2. That unto us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image of God representing him unto us Col. 1.16 For these three words are used of the Lord Christ in respect unto God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their use seems thus to difference them 1. That is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being existing subsisting in the form of God that is being so essentially so for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Form in the Deity but what is Essential unto it This he was absolutely antecedently unto his Incarnation The whole Nature of God being in him and consequently he being in the Form of God 2. In the Manifestation of God unto us he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.16 The image of the invisible God because in him so partaker of the Nature of the Father do the Power Goodness Holiness Grace and all other glorious Properties of God shine forth being in him represented unto us 2 Cor. 4.6 And both these seem to be comprised in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both that the whole Nature of God is in him as also that by him God is declared and expressed unto us Neither were the Jews of old ignorant of this notion of the Son of God So Philo expresseth their sense de confusione linguarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one be not yet worthy to be called the Son of God yet endeavour thou to be conformed unto his first begotten Word the most antient Angel the archangel with many names for he is called the Beginning the name of God the man according to the Image of God the Seer of Israel And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if we are not meet to be called the sons of God let us be so of his eternal Image the most sacred Word for that most antient Word is the Image of God Thus he expressing some of their conceptions concerning this Eternal character of the Person of the Father We have seen what it is that is intended in this Expression and shall only adde thereunto a consideration of that from whence the Expression is taken The ordinary ingraving of Rings or Seals or Stones is generally thought to be alluded unto It may be also that the Apostle had respect unto some Representation of the glory of God by Ingraving amongst the Institutions of Moses Now there was scarcely any thing of old that more gloriously represented God than that of the Ingraving of his Name on a plate of gold to be worn on the front of the Mitre of the High priest at the sight whereof the great Conqueror of the East fell down before him Mention of it we have Exod. 28.36 Thou shalt make a plate of pure gold and grave upon it like the ingraving of a signet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness of Jehovah or to Jehovah Here was that Name of God which denotes his Essence and Being characterized and ingraven to represent his Holiness and glory to the people And Aaron was to wear this ingraven Name of God on his fore-head that he might bear the iniquity of the holy things and gifts of the children of Israel which could really be done only by him who was Jehovah himself And thus also when God promiseth to bring forth the Son as the corner stone of the Church he promiseth to ingrave upon him the seven eyes of the Lord Zech. 3.9 or the perfection of his Wisdom and Power to be expressed unto the Church in him There having been then this Representation of the presence of God by the character or ingraving of his glorious Name upon the plate of gold which the High priest was to wear that he might bear iniquities the Apostle lets the Hebrews know that in Christ the Son is the real accomplishment of what was typified thereby the Father having actually communicated unto him his Nature denoted by that name whereby he was able really to bear our iniquities and most gloriously represent the Person of his Father unto us And this with submission to better judgments do I conceive to be the design of the Apostle in this his description of the Person of Jesus Christ. It pleased the holy Ghost herein to use these terms and expressions to mind the Hebrews how they were of old instructed though obscurely in the things now actually exhibited unto them and that nothing was now preached or declared but what in their Typical Institutions they had before given their assent unto We have been somewhat long in our Explication of this description of the Person of the Son of God yet as we suppose not any longer than the nature of the things treated of and the manner of their expression necessarily required us to be We shall therefore here stay a while before we proceed to the ensuing words of this verse and take some observation from what hath been spoken for our direction and refreshment in our passage Observe 1. All the glorious Perfections of the Nature of God do belong unto and dwell in the person of the Son Were it not so he could not gloriously represent unto us the Person of the Father nor by the Contemplation of him could we be led to an acquaintance with the Person of the Father This the Apostle here teacheth us as in the Explication of the words we have manifested Now because the confirmation of this allusion depends on the proofs and testimonies given of and unto the Divine Nature of Christ which I have else-where largely insisted on and vindicated from Exceptions I shall not here reassume that task especially considering that the same Truth will again occur unto us Observ. 2. The whole Manifestation of the Nature of God unto us and all communications of grace are immediately by and through the Person of the Son He represents him unto us and through him is every thing that is communicated unto us from the fulness of the Deity conveyed There are sundry signal instances wherein God reveals himself and communicates from his own infinite fulness unto his creatures and in all of them
presents it self unto our minds is the infinite Wisdom whereby all things are disposed which leads us also to the admiration of the Power expressed in them Now it is usual with the Scripture to assign the things wherein Power is most eminent unto the Father as those wherein Wisdom is most conspicuously exalted unto the Son who is the Eternal Wisdom of the Father And this sense is not unsuitable unto the Text 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another word that may be intended and this denotes a bearing like a Prince in Government as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this sense the word ought to be referred unto Christ as Mediator entrusted with Power and Rule by the Father But neither the words nor Context will well bear this sense For 1. It is mentioned before where it is said that he is appointed heir of all and it is not likely that the Apostle in this summary description of the Person and Offices of the Messiah would twice mention the same thing under different expressions 2. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers us to the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being the brightness of glory and bearing all things So that these things must necessarily be spoken of him in the same respect and the former as we have shewed relateth unto his Person in respect of his Divine Nature so therefore doth the latter and his acting therein 3. There is yet another word which I suppose the Apostle had a principle aim to express and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to ride to be carried to be carried over and it is frequently though metaphorically used concerning God himself as Deut. 33.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riding on the heavens on the clouds Isa. 19.1 on the wings of the wind Psal. 18. and Psal. 68.5 whereby his Majesty Authority and Government is shadowed out unto us And hence also the word signifies to administer dispose govern or praeside in and over things Thus in Ezekiel's Vision of the glorious providence of God in ruling the whole Creation it is represented by a Chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims with their wheels made that Chariot over which sate the God of Israel in his disposing and ruling of all things And the words themselves have that affinity in signification which is frequently seen among the Hebrew Roots differing only in the transposition of one letter And the description of him who sat above the Cherubims of Providence Ezek. 1.10 is the same with that of John Revel 4. Now God in that Vision is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as governing ruling influencing all second Causes as to the orderly Production of their Effects by the communication of life motion and guidance unto them And though this divine Administration of all things be dreadful to consider the rings of the wheels being high and dreadful chap. 1.18 and the living creature ran as the appearance of a flash of lightning v. 14. as also full of entanglements there being to appearance cross wheels or wheels within wheels v. 16. which are all said to be rolling chap. 10.13 yet it is carried on in an unspeakable Order without the least Confusion chap. 1. v. 17. and with a marvellous facility by a meer intimation of the Mind and Will of him who guides the whole and that because there was a living powerful spirit passing through all both living creatures and wheels that moved them speedily regularly and effectually as he pleased that is the Energetical Power of divine Providence animating guiding and disposing the whole as seemed good unto him Now all this is excellently expressed by the Apostle in these words For as that power which is in him that sits over the Chariot influencing and giving existence life motion and guidance unto all things is clearly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upholding and disposing of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of his power both denoting the unspeakable facility of omnipotent power in its operations And Kimchi on the 6 of Isaiah affirms that the vision which the Prophet had was of the glory of God that Glory which Ezekiel saw in the likeness of a man which we find applied unto the Lord Christ. Joh. 12.42 I shall only adde that in Ezekiel's vision the voice of the Quadriga of the living creatures in its motion was as the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnipotentis praepotentis sibi sufficientis of the Almighty the Powerful the All or Self-sufficient which is also fully expressed in this of the Apostle bearing upholding disposing of all things Our next enquiry is after the manner whereby the Son thus upholdeth and disposeth of all things He doth it by the word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament is used in the same latitude and extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Sometimes it denotes any matter or thing be it good or evil as Matth. 5.11 12 36.18.16 Mark 9.22 Luke 1.37.2.15.18.34 A word of blessing by providence Matth. 4.4 any word spoken Matth. 26.75.27.14 Luke 9.45 of promise Luke 1.38 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemous words Acts 6.11 The Word of God the Word of Prophesie Luke 3.2 Rom. 10.17 Ephes. 5.12.6.17 1 Pet. 1.25 An Authoritative command Luke 5.5 In this Epistle it is used variously in this only it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it never denotes the Eternal or Essential Word of God That which in this place is denoted by it with its adjunct of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divine Power executing the Counsels of the Will and Wisdom of God or the Efficacy of God's providence whereby he worketh and effecteth all things according to the counsel of his will See Gen. 1.3 Psal. 47.15 18. Psal. 148.8 Isa. 30.31 And this is indifferently expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the same thing which Paul expresseth by the one of them Heb. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith we know that the heavens were made by the Word of God Peter doth by the other 2 Pet. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this Efficacy of Divine Providence is called the Word of God to intimate that as Rulers accomplish their will by a Word of command in and about things subject to their pleasure Matth. 8.9 so doth God accomplish his whole mind and will in all things by his Power And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his power is here added by way of difference and distinction to shew what word it is that the Apostle intends It is not 〈◊〉
〈◊〉 is both to differ and excel but the differentius of the Vulgar yields no good sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit sortitus est jure hereditario obtinuit of the importance of which word before Being in so much preferred exalted made eminent above Angels as he obtained inherited a more excellent name than they There are five things considerable in and for the Exposition of these words First What it is that the Apostle asserts in them as his general Proposition namely that the Son as the great Priest and Prophet of the Church was preferred above and made more glorious and powerful than the Angels and how this was done and wherein it doth consist Secondly When he was so preferred above them which belongs unto the Explication and right understanding of the former Thirdly The Degree of this preference of him above the Angels intimated in the comparison being by so much made more excellent as he hath c. Fourthly The Proof of the Assertion both absolutely and as to the Degree intimated and this is taken from his Name Fifthly The way whereby he came to have this Name he obtained it as his lot and portion or he inherited it First He is made more excellent than the Angels preferred above them that is say some declared so to be Tum res dicitur fieri cum incipit patesieri Frequently in tho Scripture a thing is then said to be made or to be when it is manifested so to be And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used Rom. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God be true and every man a liar that is manifested and acknowledged so to be So James 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is approved in trial and thereby manifested to be sincere and sound In this sense the Apostle tells us Rom. 1.3 that the Lord Christ was declared to be the Son of God by the resurrection from the dead The resurrection from the dead did not make him to be the Son of God but evidently manifested and declared him so to be According to this interpretation of the words that which the holy Ghost intimateth is That whereas the Lord Christ ministred in an outwardly low condition in this world whilst he purged our sins yet by his sitting down at the right hand of God he was revealed manifested declared to be more excellent than all the Angels in heaven But I see no reason why we should desert the proper and most usual signification of the word nothing in the Context perswading us so to do Besides this suits not the Apostles design who doth not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels but that really he was preferred and exalted above them So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred exalted actually placed in more Power Glory Dignity than the Angels This John Baptist affirms of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was preferred before me because he was before me Preferred above him called to another manner of Office than that which John ministred in made before or above him in Dignity because he was before him in Nature and Existence And this is the proper sense of the words The Lord Jesus Christ the Revealer of the Will of God in the Gospel is exalted above preferred before made more excellent and glorious than the Angels themselves all or any of them who ministred unto the Lord in the giving of the Law on mount Sinai Some object unto this Interpretation That he who is said to be made or set above the Angels is supposed to have been lower than they before To which I answer And so he was not in respect of Essence Subsistence and real Dignity but in respect of the infirmities and sufferings that he was exposed unto in the discharge of his word here on the earth as the Apostle expresly declares chap. 2.9 2. And this gives us light into our second enquiry on these words namely When it was that Christ was thus exalted above the Angels 1. Some say that it was in the time of his Incarnation for then the Humane Nature being taken into Personal subsistence with the Son of God it became more excellent than that of the Angels This sense is fixed on by some of the Antients who are followed by sundry Modern Expositors But we have proved before that it is not of either Nature of Christ absolutely or abstractedly that the Apostle here speaketh nor of his Person but as vested with his Office and discharging of it And moreover the Incarnation of Christ was part of his Humiliation and Exinanition and is not therefore especially intended where his Exaltation and Glory is expresly spoken of 2. Some say that it was at the time of his Baptism when he was anointed with the Spirit for the discharge of his Prophetical Office Isa. 60.1 2. But yet neither can this Designation of the time be allowed And that because the main things wherein he was made lower than the Angels as his temptations and sufferings and death it self did follow his Baptism and Unction 3. It must therefore be the time of his Resurrection Ascension and Exaltation at the Right hand of God which ensued thereon that is designed as the season wherein he was made more excellent than the Angels as evidently appears from the Text and Context For 1. That was the Time as we have shewed before when he was gloriously vested with that All Power in heaven and earth which was of old designed unto him and prepared for him 2. The Order also of the Apostles discourse leads us to fix on this season After he had by himself purged our sins he sat down c. Being made so much more excellent that is therein and then he was so made 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion is elsewhere as we shall see applied by himself unto his Resurrection and the Glory that ensued and consequently they are also in this place intended 4. This Preference of the Lord Christ above the Angels is plainly included in that Grant of All Power made unto him Matth. 28.18 expounded Ephes. 1.21 22. 5. The Testimony used by the Apostle in the first place is the word that God spake unto his King when he set him upon his holy Hill of Sion Psal. 2.6 7 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom The Lord Christ then who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels after his Humiliation in the Assumption of the Humane Nature with the sufferings and temptations that he underwent upon his Resurrection was exalted into a condition of Glory Power Authority and Excellency and entrusted with Power over them as our Apostle here informs us 3. In this Preference and Exaltation of the Lord Christ there is
That some things may be spoken in the Psalm which no way respect the Type at all For when not the Type but the Person or thing signified is principally aimed at it is not necessary that every thing spoken thereof should be applicable properly unto the Type it self It being sufficient that there was in the Type somewhat that bare a general Resemblance unto him or that which was principally intended So on the contrary where the Type is principally intended and an Application made to the thing signified only by way of general Allusion there it is not required that all the particulars assigned unto the Type should belong unto or be accommodated unto the thing typed out as we shall see in the next Testimony cited by the Apostle Hence though in general David and his Deliverance from trouble with the Establishment of his Throne might be respected in this Psalm as an obscure Representation of the Kingdom of Christ yet sundry particulars in it and among them this mentioned by our Apostle seem to have no respect unto him but directly and immediately to intend the Messiah Secondly If it yet be supposed that what is here spoken Thou art my Son this day have I begotten thee is also to be applyed unto David yet it is not ascribed unto him Personally and absolutely but meerly considered as a Type of Christ What then is principally and directly intended in the words is to be sought for in Christ alone It being sufficient to preserve the Nature of the Type that there was in David any Resemblance or Representation of it Thus whether David be admitted as a Type of Christ in this Psalm or no the purpose of the Apostle stands firm that the words were principally and properly spoken of the Messiah and unto him And this is the first thing required in the Application of the Testimony insisted on Secondly It is required that in the Testimony produced a signal Name be given unto the Messiah and appropriated unto him so as that he may inherit it for ever as his own neither men nor Angels having the same interest with him in it It is not being called by this or that name in common with others that is intended but such a peculiar Assignation of a Name unto him as whereby he might for ever be distinguished from all others Thus many may be beloved of the Lord and be so termed but yet Solomon only was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jedediah and by that name was distinguished from others In this way it is that the Messiah hath this name assigned unto him God decreed from Eternity that he should be called by that name he spake unto him and called him by that name Thou art my Son this day have I begotten thee He is not called the Son of God upon such a common account as Angels and Men the one by Creation the other by Adoption but God peculiarly and in a way of Eminency gives this name unto him Thirdly This name must be such as either absolutely or by Reason of its peculiar manner of Appropriation unto the Messiah proves his preheminence above the Angels Now the Name designed is the Son of God Thou art my Son not absolutely but with that exegetical Adjunct of his generation this day have I begotten thee Chrysost. Hom. 22. on Gen. 6. positively denyes that the Angels in Scripture are any where called the sons of God Hence some conjecture that the Translation of the LXX is changed since that time seeing it is evident that they are so called in the Greek Bibles now extant However in the Original they are called the sons of God Job 1.6 Chap. 2.1 Chap. 38.7 Psalm 89.6 Believers are also called the sons of God Rom. 8.16 Gal. 4.6 1 John 3.1 And Magistrates Gods Psal. 82.1 6. Joh. 10.34 It doth not therefore appear how the meer assigning of this name to the Messiah doth prove his preheminence above the Angels who are also called by it Answ. Angels may be called the Sons of God upon a general Account and by vertue of their Participation in some common Priviledge as they are by Reason of their Creation like Adam Luke 3. ult and constant Obedience Job 1. But it was never said unto any Angel personally upon his own account thou art the son of God God never said so unto any of them especially with the Reason of the Appellation annexed this day have I begotten thee It is not then the general name of a Son or the sons of God that the Apostle instanceth in but the peculiar Assignation of this Name unto the Lord Jesus on his own particular account with the Reason of it annexed this day have I begotten thee which is insisted on So that here is an especial Appropriation of this Glorious Name unto the Messiah Fourthly The Appropriation of this Name unto him in the manner expressed proves his Dignity and Preheminence above all the Angels For it is evident that God intended thereby to declare his singular Honour and Glory giving him a name to denote it that was never by him assigned unto any meer creature as his peculiar Inheritance in particular not unto any of the Angels not one of them can lay any claim unto it as his peculiar Heritage from the Lord. And this is the whole that was incumbent on the Apostle to prove by the Testimony produced He manifests him sufficiently to be more excellent than the Angels from the Excellency of the name which he inherits according to his Proposition before laid down There is indeed included in this reasoning of the Apostle an intimation of a peculiar Filiation and Sonship of Christ had he not been so the Son of God as never any Angel or other creature was he never had been called so in such a way as they are never so called But this the Apostle at present doth not expresly insist upon only he intimates it as the foundation of his discourse To conclude then our Considerations of this Testimony we shall briefly enquire after the sense of the words themselves absolutely considered although as I have shewed that doth not belong directly unto the presâ—nt Argument of the Apostle Expositors are much divided about the precise Intendment of these words both as they are used in the Psalm and variously applied by the Apostles But yet generally the Expositions given of them are pious and consistent with each other I shall not insist long upon them because as I said their especial sense belongeth not unto the design and Argument of the Apostle That Christ is the Natural and Eternal Son of God is agreed at this day by all Christians save the Socinians And he is called so because he is so The Formal Reason why he is so called is one and the same namely his Eternal Sonship but Occasions of actual ascribing that name unto him there are many And hence ariseth the difficulty that is found in the words Some think those words This day have
and consequently to be preferred above them do not at all prove that Solomon of whom they were spoken meerly as he was a Type should be esteemed to be preferred above all Angels seeing he did only represent him who was so and had these words spoken unto him not absolutely but with respect unto that Representation And this removes the fourth Objection made in the behalf of the first Interpretation excluding Solomon from being at all intended in the Prophecy for what was spoken of him as a Type required not a full accomplishment in his own person but only that he should represent him who was principally intended 5. That there is a two-fold Perpetuity mentioned in the Scripture the one limited and relative the other absolute and both these are applied unto the Kingdom of David First there was a Perpetuity promised unto him and his Posterity in the Kingdom as of the Priesthood to Aaron that is a limited perpetuity namely during the continuance of the typical state and condition of that People whilst they continued the Rule by right belonged unto the House of David There was also an absolute perpetuity promised to the Kingdom of David to be made good only in the Kingdom and Rule of the Messiah and both these kinds of Perpetuity are expressed in the same words giving their sense according as they are applied If applied to the successors of David as his Kingdom was a Type of that of Christ they denote the limited Perpetuity before mentioned as that which respected an Adjunct of the Typical state of that People that was to be regulated by it and commensurate unto it but as they were referred to the Kingdom of Christ represented in the other so an Absolute Perpetuity is expressed in them And this takes away the third Reason excluding Solomon from being intended in these words the Perpetuity promised being unto him limited and bounded These considerations being premised I say the words insisted on by the Apostle I will be unto him a Father and he shall be unto me a son belonged first and nextly unto Solomon denoting that fatherly Love Care and Protection that God would afford unto him in his Kingdom so far forth as Christ was represented by him therein which requires not that they must absolutely and in all just consequences from them belong unto the person of Solomon principally therefore they intend Christ himself expressing that eternal unchangeable Love which the Father bore unto him grounded on the Relation of Father and Son The Jews I confess of all others do see least of Typicalness in Solomon But the reason of it is because that his sin was the Occasion of ruining their carnal earthly Glory and Wealth which things alone they lust after But the thing was doubtless confessed by the Church of old with whom Paul had to do and therefore we see that the Writer of the Book of the Chronicles written after the return of the People from their Captivity when Solomon's line was failed and Zerubbabel of the house of Nathan was Governour amongst them yet records again this Promise as that which looked forward and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us that Solomâ—â— because of his sin had only the name of peace God stirring up Adversaries against him the thing it self is to be looked for under Messiah Ben-david The allegation of these words by the Apostle being thus fully and at large vindicated I shall now briefly enquire into the sense and meaning of the words themselves It was before observed that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ nor do they signifie it nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels of whom there is nothing spoken in them nor in the place from whence they are taken But the Apostle insists on this testimony meerly in confirmation of his former Argument for the preheminence of the Son above Angels taken from that more excellent Name which he obtained by inheritance which being the Name of the Son of God he hereby proves that indeed he was so called by God himself Thus then do these words confirm the intention of the Apostle For to which of the Angels said God at any time I will be to him a Father and he shall be to me a Son The words contain a great and signal priviledge they are spoken unto and concerning the Messiah and neither they nor any thing equivalent unto them were ever spoken of any Angel especially the Name of the Son of God so emphatically and in way of distinction from all others was never assigned unto any of them And this as hath been already shewed proves an Eminency and Preheminence in him above all that the Angels attain unto All this I say follows from the peculiar signal Appropriation of the Name of the Son of God unto him and his especial Relation unto God therein expressed Briefly we may adjoyn the intention of the words as in themselves considered and so complete the Exposition of them Now God promiseth in them to be unto the Lord Christ as exalted into his Throne a Father in love care power to protect and carry him on in his Rule unto the end of the world And therefore upon his Ascension he says that he went unto his God and Father Joh. 20.17 And he rules in the Name and Majesty of God Mic. 5.4 This is the importance of the words they intend not the Eternal and Natural Relation that is between the Father and Son which neither is nor can be the subject of any Promise but the Paternal care of God over Christ in his Kingdom and the dearness of Christ himself unto him If it be asked on what account God would thus be a Father unto Jesus Christ in this peculiar manner it must be answered that the radical fundamental cause of it lay in the Relation that was between them from his Eternal Generation but he manifested himself to be his Father and engaged to deal with him in the love and care of a Father as he had accomplished his work of Mediation on the Earth and was exalted unto his Throne and Rule in Heaven And this is the first Argument of the Apostle whereby he proves that the Son as the Revealer of the Mind and Will of God in the Gospel is made more excellent than the Angels whose Glory was a refuge to the Jews in their adherance to Legal Rites and Administrations even because they were given unto them by the Disposition of Angels According unto our proposed method we must in our progress draw hence also some Instructions for our own use and edification As 1. Every thing in the Scripture is instructive The Apostles arguing in this place is not so much from the thing spoken as from the manner wherein it is spoken even that also is highly Mysterious So are
all the concernments of it Nothing is in it needless nothing useless Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New by the Pen-men of the holy Ghost when all the difficulty ariseth from a fond conceit that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture when the Holy Ghost may have a principal aim at those things which they are not able to dive into Every letter and tittle of it is teaching and every thing that relates unto it is instructive in the Mind of God And it must be so because 1. It proceeds from infinite Wisdom which hath put an impress of it self upon it and filled all its capacitie with its blessed effects In the whole Frame Structure and Order of it in the Sense Words Coherence Expression it is filled with Wisdom which makes the Commandment exceeding broad and large so that there is no absolute comprehension of it in this life We cannot perfectly trace the foot-steps of infinite Wisdom nor find out all the Effects and characters of it that it hath left upon the Word The whole Scripture is full of Wisdom as the Sea is of Water which fills and covers all the parts of it And 2. Because it was to be very Comprehensive It was to contain directly or by consequence one way or other the whole Revelation of God unto us and all our Duty unto him both which are marvelous great large and various Now this could not have been done in so narrow a room but that every Part of it and all the Concernment of it with its whole Order were to be filled with Mysteries and Expressions or intimations of the Mind and Will of God It could not hence be that any thing superfluous should be put into it or any thing be in it that should not relate to Teaching and Instruction 3. It is that which God hath given unto his servants for their continual Exercise day and night in this world And in their enquiry into it he requires of them their utmost Diligence and endeavours This being assigned for their Duty it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture to exercise themselves about That every where they might meet with that which might satisfie their Enquiry and answer their Industry There shall never be any Time or Strength lost or mispent that is laid out according to the Mind of God in and about his Word The matter the Words the Order the Contexture of them the Scope Design and aim of the Holy Ghost in them all and every one of them may well take up the utmost of our Diligence are all divine Nothing is empty unfurnished or unprepared for our spiritual use advantage and benefit Let us then learn hence 1. To admire and as one said of old to adore the fulness of the Scripture or of the Wisdom of God in it it is all full of Divine Wisdom and calls for our Reverence in the Consideration of it And indeed a constant Awe of the Majesty Authority and Holiness of God in his word is the only teachable frame Proud and careless spirits see nothing of Heaven or Divinity in the Word but the humble are made wise in it 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture It is an endless store-house a bottomless Treasure of Divine Truth Gold is in every sand All the wise men in the world may every one for himself learn somewhat out of every Word of it and yet leave enough still behind them for the Instruction of all those that shall come after them The fountains and springs of Wisdom in it are endless and will never be dry We may have much truth and power out of a word sometimes enough but never All that is in it There will still be enough remaining to exercise and refresh us anew for ever So that we may attain a True sâ—nse but we can never attain the full sense of any Place we can never exhaust the whole impress of infinite Wisdom that is on the Word And how should this stir us up to be meditating in it day and night and many the like inferences may hence be taken Learn also 2. That it is lawful to draw consequences from Scripture Assertions and such consequences rightly deduced are infaliibly true and de fide Thus from the Name given unto Christ the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels Nothing will rightly follow from Truth but what is so also and that of the same nature with the Truth from whence it is derived So that whatever by just consequence is drawn from the Word of God is it self also the Word of God and of Truth infallible And to deprive the Church of this liberty in the interpretation of the Word is to deprive it of the chiefest benefit intended by it This is that on which the whole Ordinance of Preaching is founded which makes that which is derived out of the Word to have the Power Authority and Efficacy of the Word accompanying it Thus though it be the proper Work and Effect of the Word of God to quicken regenerate sanctifie and purifie the Elect and the Word primarily and directly is only that which is written in the Scriptures yet we find all these effâ—cts produced in and by the preaching of the Word when perhaps not one sentence of the Scripture is verbatim repeated And the Reason hereof is because whatsoever is directly deduced and delivered according to the Mind and Appointment of God from the Word is the Word of God and hath the Power Authority and Efficacy of the Word accompanying of it 3. The Declaration of Christ to be the Son of God is the Care and Work of the Father He said it he recorded it he revealed it This indeed is to be made known by the Preaching of the Gospel but that it shall be done the Father hath taken the care upon himself It is the design of the Father in all things to glorifie the Son that all men may honour him even as they honour the Father This cannot be done without the Declaration of that Glory which he had with him before the world was that is the Glory of his Eternal Sonship This he will therefore make known and maintain in the world 4. God the Father is perpetually present with the Lord Christ in Love Care and power in the Administration of his Office as he is Mediator Head and King of the Church He hath taken upon himself to stand by him to own him to effect every thing that is needfull unto the Establishment of his Throne the enlargement of his Kingdom and the Ruine and Destruction of his Enemies And this he will assuredly do to the
in novo faedere praecipit But these things agree neither with the truth nor with the design of the Apostle in this place nor with the Principles of them by whom they are asserted It is acknowledg'd that God hath other sons besides Jesus Christ and that with respect unto him for in him we are adopted the only way whereby any one may attain unto the priviledge of Sonship but that we are sons of God with or in the same kind of sonship with Jesus Christ is 1. False because 1. Christ in his Sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and ther◠〈◊〉 is impossible that God should have any more sons in the same kind with him for if he had certainly the Lord Christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son 2. The only way of Filiation the only kind of Sonship that Believers share in is that of Adoption in any other kind of sonship they are not partakers Now if Christ be the Son of God in this kind he must of necessity antecedently unto his Adoption be a Member of another Family that is of the Family of Sathan and the World as we are by Nature and from thence be transplanted by Adoption into the Family of God which is Blasphemy to imagine So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ he being the only begotten of the Father nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are which is only by Adoption and their translation out of one Family into another So that either to exalt Believers into the same kind of Sonship with Christ or to depress him into the same rank with them is wholly inconsistent with the Analogy of Faith and Principles of the Gospel 3. If this were so that the Lord Christ and Believers were the Sons of God by the same kind of Sonship only differing in degrees which also are imaginary for the formal Reason of the same kind of Sonship is not capable of variation by degrees what great matter is in the condescension mentioned by the Apostle chap. 2.11 that he is not ashamed to call them brethren which yet he compares with the condescension of God in being called their God chap. 11.16 2. This conceit as it is Vntrue so it is contrary to the design of the Apostle For to assert the Messiah to be the Son of God in the same way with men doth not tend at all to prove him more excellent than the Angels but rather leaves us just ground of suspecting their preference above him 3. It is contrary unto other declared Principles of the Authors of this Assertion They else-where affirm that the Lord Christ was the Son of God on many accounts as first and principally because he was conceived and born of a Virgin by the power of God now surely all Believers are not partakers with him in this kind of Sonship Again they say he is the Son of God because God raised him from the dead to confirm the Doctrine that he had taught which is not so with Believers Also they say he is the Son of God and so called upon the account of his sitting at the Right Hand of God which is no less his peculiar priviledge than the former So that this is but an unhappy attempt to lay hold of a word for an advantage which yields nothing in the issue but trouble and perplexity Nor can the Lord Christ which is affirmed in the last place be called the Son of God and the first-born because in him was that Holiness which is required in the new Covenant for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees and that Holines consists principally in Regeneration or being born again by the Word and Spirit out of a corrupted estate of death and sin which the Lord Christ was not capable of Yea the truth is the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant an Holiness of perfect Innocency and perfect Righteousness in Obedience So that this last invention hath no better success than the former It appeareth then that the Lord Christ is not called the first-begotten or the first-born with any such respect unto others as should include him and them in the same kind of Filiation To give therefore a direct account of this Appellation of Christ we may observe that indeed the Lord Christ is never absolutely called the first-begotten or first-born with respect either to his Eternal Generation or to the Conception and Nativity of his Humane Nature In respect of the former he is called the Son and the only begotten Son of God but no where the first-born or first-begotten and in respect of the latter indeed he is called the first-begotten Son of the Virgin because she had none before him but not absolutely the first-born or first-begotten which Title is here and else-where ascribed unto him in the Scripture It is not therefore the thing it self of being the first-born but the Dignity and Priviledge that attended it which are designed in this Appellation So Col. 1.15 he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of the creation which is no more but he that hath Power and Authority over all the creatures of God The word which the Apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft-times is used in the sense now pleaded for namely to denote not the birth in the first place but the priviledge that belonged thereunto So Psal. 89.27 God is said to make David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his first-born which is expounded in the next words higher than the Kings of the earth So that the Lord Christ being the first-born is but the same which we have insisted on of his being Heir of all which was the priviledge of the first-born And this priviledge was sometimes transmitted unto others that were not the first-born although the natural course of their nativity could not be changed Gen. 21.10 chap. 49. v. 3 4 8. The Lord Christ then by the appointment of the Father being entrusted with the whole Inheritance of Heaven and Earth and Authority to dispose of it that he might give out portions to all the rest of God's family is and is called the first-born thereof There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God himself saith they are His words which shall be produced What ever is spoken in the Scripture in his name it is his speaking and he continueth to speak it unto this day He speaks in the Scripture unto the end of the world This is the foundation of our faith that which it riseth from and that which it is râ—solved into
his method or design in his Enumeration of the works of God to make mention of the Winds and Tempests and their use in the Earth before he had mentioned the Creation of the Earth its self which follows in the next Verse unto this so that these senses are excluded by the Context of the Psalm 2. The consent of the Antient Jews lyes against the sentiments of the Modern both the old Translations either made or embraced by them expresly refer the words unto Angels So doth that of the LXX as is evident from the words and so doth the Targum thus rendring the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who maketh his Messengers or Angels swift as Spirits and his Ministers strong or powerful as a flaming fire The supply of the note of similitude makes it evident that they understood the Text of Angels and not Winds and of making Angels as Spirits and not of making Winds to be Angels or Messengers which is inconsistent with their Words 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth usually denote the Angels themselves and no reason can be given why it should not do so in this place 2. Moreover it appears that that Term is the Subject of the Proposition For 1. The Apostle and the LXX fixing the Articles before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and Ministers do plainly determine the Subject spoken of For although it may be some variety may be observed in the use of Articles in other places so that they do not alwayes determine the subject of the Proposition as sometimes confessedly they do as John 1.1 John 4.24 Yet in this place where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them the fixing of them in the Translation of the Apostle and LXX must necessarily design the subject of them or else by the addition of the Article they leave the sense much more ambiguous than before and give occasion to a great mistake in the Interpretation of the words 2. The Apostle speaks of Angels Vnto the Angels he saith and in all other Testimonies produced by him that whereof he treats hath the place of the subject spoken of and not of that which is attributed unto any thing else Neither can the words be freed from equivocation if Angels in the first place denote the Persons of the Angels and in the latter their employment only 3. The Design and scope of the Apostle requires this Construction of the words for his intention is to prove by this Testimony that the Angels are employed in such Works and Services and in such a manner as that they are no way to be compared to the Son of God in respect of that Office which as Mediator he hath undertaken which the sense and construction contended for alone doth prove 4. The Original Text requires this sense for according to the common use of that Language among words indefinitely used the first denotes the subject spoken of which is Angels here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making his Angels Spirits and in such Propositions oft times some note of similitude is to be understood without which the sense is not compleat and which as I have shewed the Targum supplyeth in this place From what hath been said I suppose it is made evident both that the Psalmist expresly treats of Angels and that that the subject spoken of by the Apostle is expressed in that word and that following of Ministers Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of And that is that God makes them Spirits and a flame of fire And concerning the meaning of these words there are two Opinions First That the Creation of Angels is intended in the words and the Nature whereof they were made is expressed in them He made them Spirits that is of a spiritual substance and his Heavenly Ministers quick powerful agile as a flaming fire Some carry this sense farther and affirm that two sorts of Angels are intimated one of an aerial substance like the Wind and the other igneal or fiery denying all pure intelligences without mixture of matter as the product of the School of Aristotle But this seems not to be the intention of the words nor is the Creation of the Angels or the substance whereof they consist here expressed For First The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels and not to his Power in making them Secondly The Apostle in this place hath nothing to do with the Essence and Nature of the Angels but with their Dignity Honour and Employment on which accounts he preferreth the Lord Christ before them Wherefore Secondly The Providence of God in disposing and employing of Angels in his service is intended in these words and so they may have a double sense 1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning whereby he executeth many Judgements in the world 2. A note of similitude may be understood to compleat the sense which is expressed in the Targum on the Psalm he maketh or sendeth his Angels like the Winds or like a flaming fire maketh them speedy spiritual agil powerful quickly and effectually accomplishing the work that is appointed unto them Either way this is the plain intendment of the Psalm that God useth and employeth his Angels in effecting the Works of his Providence here below and they were made to serve the Providence of God in that way and manner This saith the Apostle is the Testimony which the Holy Ghost gives concerning them their Nature Duty and Work wherein they serve the Providence of God But now saith he consider what the Scripture saith concerning the Son how it calls him God how it ascribes a Throne and a Kingdom unto him Testimonies whereof he produceth in the next Verses and you will easily discern his Preheminence above them But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through as 1. Our conceptions of the Angels their Nature Office and Work is to be regulated by the Scripture The Jews of old had many curious speculations about Angels wherein they greatly pleased and greatly deceived themselves Wherefore the Apostle in his dealing with them calls them off from all their foolish imaginations to attend unto those things which God hath revealed in his word concerning them This the Holy Ghost saith of them and therefore this we are to receive and believe and this alone For 1. This will keep us unto that becoming Sobriety in things above us which both the Scripture greatly commends and is exceedingly suited unto Right Reason The Scripture minds us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 To keep our selves within the bounds of Modesty
is spoken to and denoted by that name Elohim O God as being the true God by Nature though what is here affirmed of him be not as God but as the King of his Church and People as in another place God is said to redeem his Church with his own bloud Secondly We may consider what is assigned unto him which is his Kingdom and that is described 1. By the Insignia regalia the Royal Ensigns of it namely his Throne and Scepter 2. By its duration it is for ever 3. His manner of Administration it is with Righteousness his Scepter is a Scepter of righteousness 4. His furniture or preparation for this Administration he loved righteousness and hated iniquity 5. By an adjunct priviledge unction with the Oil of gladness Which 6. is exemplified by a comparison with others it is so with him above his fellows The first insigne regium mentioned is his Throne whereunto the Attribute of Perpetuity is annexed it is for ever And this Throne denotes the Kingdom it self A Throne is the seat of a King in his Kingdom and is frequently used metonymically for the Kingdom it self and that applied unto God and man See Dan. 7.9 1 King 8.2 7. Angels indeed are called Thrones Col. 1.16 But that is either metaphorically only or else in respect of some especial service allotted unto them as they are also called Princes Dan. 10.13 yet being indeed servants Rev. 22.9 Heb. 1.14 These are no where said to have Thrones the Kingdom is not theirs but the Sons And whereas our Lord Jesus Christ promiseth his Apostles that they shall at the last day sit on Thrones judging the Tribes of Israel as it proves their participation with Christ in his Kingly Power being made Kings unto God Rev. 1.5 and their interest in the Kingdom which it is his pleasure to give them so it proves not absolutely that the Kingdom is theirs but his on whose Throne theirs do attend Neither doth the Throne simply denote the Kingdom of Christ or his supream Rule and Dominion but the Glory also of his Kingdom being on his Throne is in the height of his Glory And thus because God manifests his Glory in Heaven he calls that his Throne as the Earth is his footstool Isa. 66.1 So that the Throne of Christ is his Glorious Kingdom elsewhere expressed by his sitting down at the right hand of the Majesty on high Secondly To this Throne Eternity is attributed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever So is the Throne of Christ said to be in Opposition unto the frail mutable Kingdoms of the earth Of the increase of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it and to establish it with judgement and with justice from henceforth and for ever Isa. 9.7 His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed Dan 7.14 Micah 4.7 Psal. 72.7 17. Psal. 145.13 It shall neither decay of it self nor fail through the Opposition of its Enemies for he must reign untill all his enemies are made his footstool 1 Cor. 15.24 25 26 27. Nor is it any impeachment of the perpetuity of the Kingdom of Christ that at the last day he shall deliver it up to God the Father 1 Cor. 15.24 Seeing that then shall be an end of all Rule It is enough that it continue untill all the Ends of Rule be perfectly accomplished that is untill all the enemies of it be subdued and all the Church be saved and the Righteousness Grace and Patience of God be fully glorified whereof afterwards Thirdly The second insigne Regium is his Scepter And this though it sometimes also denote the Kingdom it self Gen. 49.10 Numb 24.17 Isa. 14.5 Zech. 10.11 Yet here it denotes the actual Administration of Rule as is evident from the Adjunct of Vprightness annexed unto it And thus the Scepter denotes both the Laws of the Kingdom and the Efficacy of the Government it self So that which we call a Righteous Government is here called a Scepter of Uprightness Now the Means whereby Christ carrieth on his Kingdom are his Word and Spirit with a subserviency of Power in the works of his Providence to make way for the progress of his Word to avenge its Contempt So the Gospel is called The rod of his strength Psalm 110.2 See 2 Cor. 10.4 5 6. He smites the earth with the rod of his mouth and slayes the wicked with the breath of his lips Isa. 11.4 And these are attended with the sword of his Power and Providence Psal. 45.3 Revel 19.15 or his rod Psal. 2.8 or sickle Revel 14.18 In these things consists the Scepter of Christs Kingdom Fourthly Concerning this Scepter it is affirmed that it is a Scepter of Vprightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either the Nature of the Scepter that it is straight and right or the Vse of it that it is lifted up or stretched out as was shewed in the opening of the words In the first sense it denoteth Righteousness in the latter Mercy According to the first sense the following words thou hast loved Righteousness discover the habitual root of his actual Righteous Administration According to the latter there is a progress made in them to a farther qualification of the Rule of Christ or of Christ in his Rule But the former sense is rather to be embraced the latter Metaphor being more strained and sounded only in one instance that I remember in the Scripture and that not taken from among the people of God but Strangers and Oppressors Esther 5.2 The Scepter then of the Kingdom of Christ is a Scepter of Righteousness because all the Laws of his Gospel are Righteous Holy Just full of Benignity and Truth Titus 2.11 12. And all his Administration of Grace Mercy Justice Rewards and Punishments according to the Rules Promises and Threats of it in the Conversion Pardon Sanctification Trials Afflictions Chastisements and Preservation of his Elect in his convincing hardening and destruction of his Enemies are all Righteous holy unblameable and good Isa. 11.4 5 6. Chap. 32.7 Psal. 145.17 Rev. 15.34 Chap. 16.5 and as such will they be gloriously manifested at the last day 2 Thess. 1.10 though in this present world they are reproached and despised Fifthly The Habitual Frame of the Heart of Christ in his Regal Administrations He loveth Righteousness and hateth Iniquity This shews the absolute compleatness of the Righteousness of Christs Kingdom and of his Righteousness in his Kingdom The Laws of his Rule are righteous and his Administrations are righteous and they all proceed from an habitual love to Righteousness and hatred of Iniquity in his own person Among the Governments of this world oft times the very Laws are tyranical unjust and oppressive and if the Laws are good and equal yet oft times their Administration is unjust partial and wicked or when
part of what is spoken do belong to Christ the whole of necessity must do so To suppose that in this sentence thou hast laid the Foundation of the earth and thou shalt fold them up as a garment that one person is understood in the first place another in the latter no such thing being intimated by the Psalmist or the Apostle is to suppose what we please that we may attain what we have a mind unto One person is here certainly and only spoken unto if this be the Father the words concern not Christ at all and the Apostle was deceived in his Allegation of them if the Son the whole is spoken of him as the Apostle affirms Nor 3. Can any Reason be assigned why the latter words should be attributed to Christ and not the former They say it is because God by him shall destroy the world which is the thing in the last words spoken of but where is it written that God shall destroy the world by Christ If they say in this place I say then Christ is spoken to and of in this place and if so he is spoken of in the first words and thou Lord or not at all Besides to whom do those closing words belong but thou aâ—â— the same and thy years fail not If these words are spoken of Christ it is evident that all the foregoing must be so also for his enduring the same and the not failing of his years that is his Eternity is opposed to the Creation and temporary duration of the world If they say that they belong unto the Father primarily but are attributed unto Christ as that of changing or abolishing the world because the Father doth it by him I desire to know what is the meaning of these words thou art the same by Christ and thy years fail not by Christ Is not the Father Eternal but in the man Christ Jesus If they say that they belong not at all to Christ then this is the summ of what they say the beginning of the words and the close of them if spoken of Christ would prove his Infinite Power Eternity and Divine Nature One passage there is in the words which we suppose will not do so therefore we will grant that that passage concerneth him but not the beginning nor end of the testimony though spoken undeniably of the same person which whether it becomes men professing a Reverence of the Word of God is left to themselves to judge Besides should we grant all these suggestions to be true the Apostle by his citing of this Testimony would prove nothing at all to his purpose no not any thing toward that which they affirm him to aim at namely that he was made more excellent than the Angels For whence out of these words shall any such matter be made to appear they say in that by him God will fold up the Heavens as a Vesture but First No such thing is mentioned nor intimated He who made them is said to fold them and if they say that from other places it may be made to appear that it shall be done by Christ then as this place must be laid aside as of no use to the Apostle so indeed there is nothing ascribed to Christ but what the Angels shall have a share in and that probably the most principal namely in folding up the Creation as a garment which is a work that servants are employed in and not the King or Lord himself Indeed he that shall without prejudice consider the Apostles Discourse will find little need of Arguments to manifâ—st whom he applyes this Testimony unto He calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning using that word which perpetually in the New Testament denotes the Lord Christ as plainly expounding the Text so far as to declare of whom it speaks Nor doth this Testimony ascribe any thing to him but what in general he had before affirmed of him namely that by him the worlds were made nor was it ever heard of that any man in his right wits should cite a Testimony to confirm his purpose containing words that were never spoken of him to whom he applyes them nor is there scarce any thing in them that can tolerably be applyed unto him and the most of it would declare him to be that which he is not at all so that the words as used to his Purpose must needs be both false and ambiguous Who then can but believe on this Testimony of the Apostle that Christ the Lord made Heaven and Earth and if the Apostle intended not to assert it what is there in the Text or near it as a buoy to warn men from running on a shelf there where so fair an harbour appears unto them From all that hath been said it is evident that this whole Testimony belongs to Christ and is by the Apostle asserted so to do Proceed we now to the Interpretation of the Words The Person spoken of and spoken unto in them is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou Lord. The words are not in the Psalm in this Verse but what is spoken is referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God I said O my God take me not away in the midst of my dayes comforting himself under the consideration of the frailty and misery of his Life with the thoughts and faith of the Eternity and Power of Christ. For be our Lives never so frail yet as to life eternal because he liveth we shall live also and he is of Power to raise us up at the last day John 14.19 1 Cor. 15. and that is the ground of all our consolation against the brevity and misery of our lives Whereby it also further appears that it is the Lord Christ whom the Psalmist addresses himself unto for from the absolute consideration of the Omnipotency and Eternity of God no consolation can be drawn And indeed the people of the Jews having openly affirmed that they could not deal immediately with God but by a Mediator which God eminently approved in them wishing that such an heart would alwayes abide in them Deut. 5.25 26 27 28 29. So as he suffered them not to approach his typical presence between the Cherubims but by a typical Mediator their High Priest so also were they instructed in their real approach unto God that it was not to be made immediately to the Father but by the Son whom in particular the Apostle declares the Psalmist in this place to intend Concerning thiâ— Person or the Lord he affirms two things or attributes two things unto him 1. The Creation of Heaven and Earth 2. The Abolition or change of them from that Attribution he proceeds to a comparison between him and the most glorious of his creatures and that as to Duration or Eternity Frailty and Change in and of himself one of the creatures being that which in particular be addresseth himself to the Lord about 2. The Time or season of the Creation is first intimated 〈◊〉 〈◊〉
Beasts that perish which he farther proves v. 17 18 19 20. shewing fully that he himself is no way concerned in the imaginary perpetuity of his Possessions which as they are all of them perishing things so himself dyes and fades away whilest he is in the contemplation of their Endurance And the Truth proposed may be farther evidenced by the ensuing considerations 1. Man was made for Eternity He was not called out of nothing to return unto it again When he once is he is for ever not as to his present state that is frail and changeable but as to his Existence in one condition or other God made him for his Eternal Glory and gave him therefore a subsistence without End Had he been created to continue a day a moneth an year a thâ—usand years things commensurate unto that space of time might have afforded him satisfaction But he is made for ever 2. He is sensible of his Condition Many indeed endeavour to cast off the thoughts of it They would faign hope that they shall be no longer than they are here In that case they could find enough as they suppose to satisfie them in the things that are like themselves But this will not be They find a Witness in themselves to the contrary somewhat that assures them of an after-reckoning and that the things which now they do will be called over in another world Besides the conviction of the Word with them that enjoy it puts the matter out of question They cannot evade the Testimony it gives unto their eternal subsistence 3. Hence men are exposed to double trouble and perplexity First That whereas their Eternal subsistence as to the Enjoyment of good or bad depends upon their present Life that that is frail fading perishing They are here now but when a few dayes are come and gone they must go to the place from whence they shall not return They find their subsistence divided into two very unequal parts a few dayes and Eternity and the latter to be regulated by the former This fills them with Anxiety and makes them sometimes weary of life sometimes hate it alwayes almost solicitous about it and to bewail the frailty of it Secondly That no perishing thing will afford them Relief or supportment in this Condition How should it They and these are parting every moment and that for Eternity There is no comfort in a perpetual taking leave of things that are beloved Such is the life of man as unto all earthly Enjoyments It is but a parting with what a man hath and the longer a man is about it the more trouble he hath with it The things of this Creation will not continue our lives here because of our frailty they will not accompany us unto Eternity because of their own frailty we change and they change we are Vanity and they are no better 4. An interest in the Omnipotency Soveraignty and Eternity of the Lord Christ will yield a soul relief and satisfaction in this Condition There is that in them which is suited to relieve us under our present frailty and to give satisfaction unto our future Eternity For 1. What we have not in our selves by an interest in Christ we have in another In him we have Stability and Unchangeableness For what he is in himself he is unto us and for us All our concernments are wrapped up and secured in him He is ours and though we in our own persons change yet he changeth not nor our interest in him which is our life our All. Though we dye yet he dyeth not and because he liveth we shall live also Though all other things perish and pass away that we here make use of yet he abideth a blessed and satisfying portion unto a believing soul. For as we are his so all his is ours only laid up in him and kept for us in him So that under all Disconsolations that may befall us from our own frailty and misery and the perishing condition of outward things we have sweet relief tendered us in this that we have all good things treasured up for us in him And Faith knows how to make use of all that is in Christ to the comfort and supportment of the soul. 2. When our frailty and changeableness have had their utmost effect upon us when they have done their worst upon us they only bring us to the full Enjoyment of what the Lord Christ is unto us that is an exceeding great Reward and a full satisfaction unto Eternity Then shall we live for ever in that which we now live upon being present with him beholding his Glory and made partakers of it So that both here and hereafter there is relief comfort and satisfaction for Believers laid up in the Excellencies of the Person of Jesus Christ. And this should teach us 1. The misery of those who have no interest in him and have therefore nothing to relieve themselves against the evils of any condition All their hopes are in this life and from the Enjoyments of it When these are once past they will be Eternally and in all things miserable miserable beyond our Expression or their Apprehension And what is this life a vapour that appeareth for a little while What are the enjoyments of this life dying perishing things and unto them fuell to Lust and so to Hell Suppose they live twenty thirty forty sixty years yet every day they fear or ought to fear that it will be their last Some dye ost every day from the first to last of the utmost extent of the life of man so that every day may be the last to any one and whose then will be all their treasures of earthly things And the Relief which men have against the tormenting fears that the frailty of their condition doth expose them unto is no whit better than their troubles It is sinful security which gives the fulness of their misery an advantage to surprize them and themselves an advantage to aggravate that misery by the increase of their sin In the mean time spes sibi quisque every ones hope is in himself alone which makes it perpetually like the giving up of the ghost Surely the contentment that dying man can take in dying things is very contemptible We must not stay to discover the miseries of the life of man and the weakness of the comforts and joyes of it But what ever they be what becomes of them when they have serious thoughts of their present frailty and future Eternity This following Eternity is like Pharaohs lean kine which immediately devours all the fat pleasures of this present life and yet continues as lean and miserable as ever The Eternal misery of men will not be in the least eased yea it will be greatned by the Enjoyments of this life when once it hath devoured them And this is the portion of them that have no interest in the Eternity and Immutability of the Son of God Their present frailty makes them continually fear
Will and Understanding of the Humane Nature is the principle of those Theandrical acts whereby Christ ruleth over all in the Kingdom given him of his Father Rev. 1. v. 17 18. As he was God he was Davids Lord but not his Son As he was Man he was Davids Son and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son which is the intention of our Saviours Question Matth. 22. v. 45. 3. For the Nature and Manner of this speaking when and how God said it four things seem to be intended in it 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate So David calls this Word the Decree the Statute or Eternal Appointment of God Psal. 2. v. 7. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Internal and Eternal Word or speaking of the Mind Will and Counsel of God referred unto by Peter 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will to and concerning his Son 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation is expressed also in this saying That there was such a Covenant and the nature of it I have else-where declared See Prov. 8. v. 30 31. Isa. 53. v. 10 11 12. Zech. 6. v. 12 13. Joh. 17. v. 4 5 6 In this Covenant God said unto him Sit thou at my right hand which he also pleaded in and upon the discharge of his work Isa. 50. v. 8 9. Joh. 17. v. 4 5. 3. There is also in it the Declaration of this Decree and Covenant in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world Luke 1. v. 40. 1 Pet. 1.11 12. Gen. 3.15 He said it by the mouth of his holy prophets which have been since the world began And in this sense David only recounts the prophesies and promises that went before Luke 24. v. 25 26 27. And all these are comprised in this speaking here mentioned Thus the Lord said unto him And all these were past when recorded by David But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all when upon the Resurrection of Christ and the fulfilling of his work of Humiliation God actually invested him with the promised Glory which is the fourth thing intended in the expression Acts 2. v. 33.36 chap. 5.33 1 Pet. 1. v. 20 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesie This he here declares as the stable Purpose Covenant and Promise of God the Father revealed unto him The Lord said And this also gives us an account of the manner of this Expression as to its imperative Enunciation Sit thou It hath in it the force of a promise that he should do so as it respected the Decree Covenant and Declaration thereof from the foundation of the world God engaging his Faithfulness and Power for the effecting of it in its appointed season speaks concerning it as a thing instantly to be done And as those words respect the glorious accomplishment of the thing it self so they denote the acquiescence of God in the work of Christ and his Authority in his glorious Exaltation 4. The thing spoken about is Christ's sitting at the right hand of God wherein that consists hath been declared on verse 3. In brief it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him with Honour Security and Power or as in one word our Apostle calls it his Reigning 1 Cor. 15.25 Concerning which we have treated already at large And herein we shall acquisce and not trouble our selves with the needless curiosity and speculation of some about these words Such is that of Maldonat on Matth. 16. before remarked on verse 3. saith he Cum filius dicitur sedere ad dextram Patris denotatur comparatio virtutis filii Patris potentia filii major dicitur ratione functionis Officii administrationis Ecclesiae Paterque videtur fecisse filium quodammodo se superiorem donasse illi nomen etiam supra ipsum Dei nomen quod omnes Christiani tacitè significant cùm audito nomine Jesu detegunt caput audito autem nomine Dei non item Than which nothing could be more presumptuously nor foolishly spoken For there is not in the words the least intimation of any comparison between the Power of the Father and the Son but only the Father's Exaltation of the Son unto Power and Glory expressed But as was said these things have been already considered 5. There is in the words the End aimed at in this sitting down at the right hand of God and that is the making of his Enemies the foot-stool of his feet This is that which is promised unto him in the state and condition whereunto he is exalted For the opening of these words we must enquire 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool 3. By whom For the first we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of and therefore the Enemies intended must be the Enemies of his Kingdom or Enemies unto him in his Kingdom that is as he sits on his Throne carrying on the work designed and ends of it Now the Kingdom of Christ may be considered two ways First in respect of the Internal Spiritual Power and Efficacy of it in the hearts of his subjects Secondly with respect unto the outward glorious Administration of it in the world And in both these respects it hath enemies in abundance all and every one whereof must be made his foot-stool We shall consider them apart The Kingdom Rule or Reigning of Christ in the first sense is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit sanctifies them by his grace preserves them by his faithfulness raiseth them from the dead at the last day by his power and gloriously rewardeth them unto Eternity in his righteousness In this work the Lord Christ hath many enemies as the Law Sin Sathan the World Death the Grave and Hell all these are enemies to the Work and Kingdom of Christ and consequently to his Person as having undertaken that work 1. The Law is an enemy unto Christ in his Kingdom not absolutely but by accident and by reason of the consequents that attend it where his subjects are obnoxious unto it It slays them Rom. 7. v. 9 10 11. which is the work of an enemy is against them and contrary unto them Col. 2. v. 14. and contributes strength to their other adversaries 1 Cor. 15. v. 56. which discovers the nature of an enemy 2. Sin is universally and in its whole nature an enemy unto Christ Rom. 8. v. 7. Sinners
for concerning him alone came that Voice from the excellent glory This is my beloved Son hear him So also in the other sense the Apostle is not comparing the manner of their attending unto the Doctrine of the Law which certainly they ought to have done with all diligence and their attendance unto the Gospel but shews the reasons which they had to attend unto the one and the other as the following verses clearly manifest This then may be that which the Apostle intimates in this word namely that they had more abundant cause and a more excellent reason for their attending unto the Doctrine of the Gospel than they had unto that of the Law on this account that he by whom the Gospel was immediately preached unto us was the Son of God himself But the other application of the word is more commonly received wherein it intends the duty enjoyned In reference unto the Duty exhorted unto there is expressed the Object of it The things heard Thus the Apostle chuseth to express the Doctrine of the Gospel with respect unto the way and manner whereby it was communicated unto them namely by preaching for faith cometh by hearing and hearing is of the word preached Rom. 10.14 15. And herein doth he magnifie the great Ordinance of preaching as every where else he maketh it the great means of begetting faith in men The Lord Christ himself first preached the Gospel Acts 1.1 and verse 4. of this chapter Concerning him it was said from heaven Hear him Matth. 17.5 as he who revealed the Father from his own bosome Joh. 1.18 From him the Gospel became to be the Word heard When he had finished the course of his Personal Ministery he committed the same work unto others sending them as the Father sent him They also preached the Gospel and called it the Word that is that which they preached See 1 Cor. 1. So in the Old Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.1 Auditus an hearing or that which was heard being preached So that the Apostle insists on and commends unto them not only the things themselves wherein they had been instructed but also the way whereby they were communicated unto them namely by the great Ordinance of preaching as he farther declares verse 4. This as the means of their believing as the ground of their profession they were diligently to remember consider and attend unto The Duty it self directed unto and the manner of its performance are expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend or give heed What kind of attendance is denoted by this word was in part before declared An attendance it is with Reverence Assent and Readiness to obey So Acts 16.14 God opened the heart of Lydia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend unto the things that were spoken not to give them the hearing only there was no need of the opening of her heart for the meer attention of her ear but she attended with readiness humility and resolution to obey the Word The effect of which attention is expressed by the Apostle Rom. 6.17 To attend then unto the Word preached is to consider the Author of it the Matter of it the Weight and concernment of it the Ends of it with Faith Subjection of spirit and Constancy as we shall with our Apostle more at large afterwards explain The Duty exhorted unto being laid down a Motive or Enforcement unto it is subjoyned taken from the danger that would ensue the neglect thereof And this is either from the Sin or Punishment that would attend it according unto the various interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flow out or fall before mentioned It it signifies to fall or perish then the punishment of the neglect of this Duty is intimated We shall perish as water that is poured on the earth Thereunto is the frail life of man compared 2 Sam. 14.14 This sense of the word is embraced by few Expositors yet hath it great countenance given unto it by the ensuing discourse verse 2 and 3. and for that reason is not unworthy our consideration For the design of the Apostle in those verses is to prove that they shall deservedly and assuredly perish who should neglect the Gospel And the following particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if in verse 2. may seem to relate unto what was before spoken and so to yield a reason why the Unbelievers should so perish as he had intimated which unless it be expressed in this word the Apostle had not before at all spoken unto And in this sense the Caution here given is That we should attend unto the word of the Gospel left by our neglect thereof we bring upon our selves inevitable ruine and perish as water that is spilt on the ground which cannot be gathered up again But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed will not be well reconciled unto this sense and interpretation unless we should suppose it to be redundant and insignificative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time we should flow out should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely that we fall not But there is no just reason to render that word so useless Allow it therefore significative and it may have a double sense 1. To denote an uncertain time quando aliquando at any time 2. A conditional event fortè ne fortè lest it should happen In neither of these senses will it allow the words to be expounded of the Punishment that shall befall Unbelievers which is most certain both as to the Time and the Event Neither doth the Apostle in the next Verses threaten them that neglect the Gospel that at some time or other they may perish but le ts them know that their destruction is certain and that from the Lord. It is then our sinful losing of the Word and the benefits thereof which the Apostle intendeth And in the next verses he doth not proceed to prove what he had asserted in this verse but goes on to other Arguments to the same purpose taken from the unquestionable event of our neglect of the Word and losing the benefits thereof The especial reason therefore why the Apostle thus expresseth our losing of the doctrine of the Gospel by want of diligent attendance unto it is to be enquired after Generally the expression is looked on as an allusion unto leaking vessels which suffer the water that is poured into them one way to run out many As he speaks in the Comedian who denied that he could keep secret some things if they were communicated unto him Plenus rimarum sum huc atque illuc effluo I am full of chinks and flow out on every side And the word relates unto the persons not to the things because it contains a crime It is our duty to retain the word which we have heard and therefore it is not said that the Word flows out but that we as it
were pour it out And this crime is denoted by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as the simple Verb denotes the passing away of any thing as water whether it deserve to be retained or no so the compound doth the losing of that perversly which we ought to have retained But we may yet enquire a little farther into the reason and nature of the Allegory The Word or Doctrine of the Scripture is compared to showers and rain Deut. 32.2 My doctrine shall drop as the rain my speech shall distil as the dew as the small rain upon the tender herb as the showers upon the grass Hence the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Teacher and Rain so that Translators do often doubt of its special sense as Psal. 84.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain filleth the pools as in our Translation others as Hierom and Arias Montanus render them Benedictionibus operietur docens The Teacher shall be covered with blessings both the words being ambiguous So also Isa. 30.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate thy Teachers is by others rendred thy showers or rain So those words Joel 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in the Text He hath given you the former rain moderately in the Margin they render a Teacher of righteousness And the like ambiguity is in other places And there is an elegant metaphor in the word For as the drops of rain falling on the earth do water it and make it fruitful whilst it takes no notice of it so doth the Doctrine of the Word insensibly make fruitful unto God the souls of men upon whom it doth descend And in respect unto the Word of the Gospel it is that the Lord Christ is said to come down as the showers on the mowen grass Psal 72. So the Apostle calls the preaching of the Gospel unto men the watering of them 1 Cor. 3.6 7. And compares them unto whom it is preached unto the earth that drinketh in the rain Heb. 6.7 In pursuit of this Metaphor it is that men are said to pour out the Word preached unto them when by their negligence they lose all the benefits thereof So when our Saviour had compared the same Word unto seed he sets out mens falling from it by all the ways and means whereby seed cast into the earth may be lost or become unprofitable Matth. 13. And as he shews that there are various ways and means whereby the seed that is sown may be lost and perish so there are many times and seasons ways and means wherein and whereby we may lose and pour out the Water or Rain of the Word which we have received And these the Apostle regards in that expression lest at any time We are now entred on the Practical part of the Epistle and that which is of great importance unto all Professors at all times especially unto such as are by the good providence of God called into the condition wherein the Hebrews were when Paul thus treated with them that is a condition of temptation affliction and persecution And we shall therefore the more distinctly consider the useful truths that are exhibited unto us in these words which are these that follow 1. Diligent attendance unto the word of the Gospel is indispensably necessary unto perseverance in the profession of it Such a profession I mean as is acceptable unto God or will be useful unto our own souls The profession of most of the world is a meer not renunciation of the Gospel in words whilst in their hearts and lives they deny the power of it every day A saving profession is that which expresseth the efficacy of the Word unto salvation Rom. 10.10 This will never be the effect of a lifeless attendance unto the Word And therefore we shall first consider what is required unto the giving beed to the Gospel here commended unto us and there are in it amongst others the things that follow 1. A due valuation of the grace tendred in it and of the Word it self on that account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such an attendance unto any thing as proceeds from an estimation and valuation of it answerable unto its worth If we have not such thoughts of the Gospel we can never attend unto it as we ought And if we consider it not as that wherein our chief concernment lies we consider it not as we ought at all The field wherein is the Pearl of price is so to be heeded as to be valued above all other Possessions whatsoever Matth. 13.45 46. They who esteemed not the Marriage-feast of the King above all Avocations and worldly Occasions were shut out as unworthy Matth. 22.7 If the Gospel be not more unto us than all the world besides we shall never continue in an useful profession of it Fathers and Mothers Brothers and Sisters Wives and Children must all be despised in comparison of it and competition with it When men hear the Word as that which puts it self upon them whose attendance unto they cannot decline without present or future inconveniencies without considering that all the concernments of their souls lie bound up in it they will easily be won utterly to neglect it According as our esteem and valuation of it is so is our heeding of it and attendance unto it and no otherwise Hearkning unto the Word as unto a song of him that hath a pleasant voice which may please or satisfie for the present is that which profits not men and which God abhors Ezek. 33.34 If the ministration of the Gospel be not looked on as that which is full of glory it will never be attended unto This the Apostle presseth 2 Cor. 3.8 9. Constant high thoughts then of the necessity worth glory and excellency of the Gospel as on other accounts so especially of the Author of it and the grace dispensed in it is the first step in that diligent heeding of it which is required of us Want of this was that which ruined many of the Hebrews to whom the Apostle wrote And without it we shall never keep our faith firm unto the End 2. Diligent study of it and searching into the mind of God in it that so we may grow wise in the mysteries thereof is another part of this Duty The Gospel is the wisdom of God 1 Cor. 1.24 In it are laid up all the stores and treasures of that wisdom of God which ever any of the sons of men shall come to an acquaintance with in this world Col. 2.2 3. And this wisdom is to be sought for as silver and to be searched after as hid treasures Prov. 2.4 that is with pains and diligence like unto that of those who are employed in that enquiry Men with indesatigable pains and danger pierce into the bowels of the earth in the search of those hid treasures that are wrapt up in the vast womb of it Silver and treasures are not gathered
by every lazie passenger on the surface of the earth they must dig seek and search who intend to be made partakers of them and they do so accordingly And so must we do for these treasures of heavenly wisdom The mystery of the grace of the Gospel is great and deep such as the Angels desire to bow down and look into 1 Pet. 1.12 which the Prophets of old notwithstanding the advantage of their own especial Revelations enquired diligently after verse 11. Whereas now if any pretend though falsly to a Revelation they have immediately done with the Word as that which by the deceit of their imaginations they think beneath them when indeed it is only distant from them and is really above them As if a man should stand on tip-toe on a mole-hill and despise the Sun appearing newly above the Horizon as one beneath him Diligent sedulous searching into the Word belongs unto this heeding of it Psal. 1.1 Or a labouring by all appointed means to become acquainted with it wise in the mystery of it and skilled in its doctrine Without this no man will hold fast his profession Nor doth any man neglect the Gospel but he that knows it not 2 Cor. 4.3 4. This is the great principle of Apostasie in the world men have owned the Gospel but never knew what it was and therefore leave the profession of it foolishly as they took it up lightly Studying of the Word is the security of our faith 3. Mixing the Word with faith is required in this attention See chap. 4.2 As good not hear as not believe Believing is the end of hearing Rom. 10.11 And therefore Lydia's faith is called her attention Acts 16.14 This is the life of heeding the Word without which all other exercise about it is but a dead carcase To hear and not believe is in spiritual life what to see meat and not to eat is in the natural it will please the fancy but will never nourish the soul. Faith alone realizeth the things spoken unto the heart and gives them subsistence in it Heb. 11.1 without which as to us they flow up and down in loose and uncertain notions This then is the principal part of our duty in heeding the things spoken for it gives entrance to them into the soul without which they are poured upon it as water upon a stick that is fully dry 4. Labouring to express the Word received in a conformity of heart and life unto it is another part of this Attention This is the next proper end of our hearing And to do a thing appointed unto an End without aiming at that End is no better than the not doing it at all in some cases much worse The Apostle says of the Romans that they were cast into the mould of the doctrine of the Gospel chap. 6.13 It left upon their hearts an impression of its own likeness or produced in them the express image of that Holiness Purity and Wisdom which it revealeth This is to behold with open face the glory of the Lord in a glass and to be changed into the same image 2 Cor. 4.18 that is the image of the Lord Christ manifested unto us and reflected upon us by and in the glass of the Gospel When the heart of the hearer is quickned enlivened spirited with Gospel truths and by them is moulded and fashioned into their likeness and expresseth that likeness in its fruits or a Conversation becoming the Gospel then is the Word attended unto in a right manner This will secure the Word a station in our hearts and give it a permanent abode in us This is the Indwelling of the Word whereof there are many degrees and we ought to aim that it should be plentiful 5. Watchfulness against all opposition that is made either against the Truth or Power of the Word in us belongs also unto this duty And as these Oppositions are many so ought this Watchfulness to be great and diligent And these things have we added for the further Explication of the Duty that is pressed on us by the Apostle the necessity whereof for the preservation of the truth in our hearts and minds will further appear in the ensuing Observation II. There are sundry times and seasons wherein and several ways and means whereby men are in danger to lose the word that they have heard if they attend not diligently unto its preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at any time or by any way or means This our Saviour teacheth us at large in the Parable of the Seed which was retained but in one sort of ground of those four whereinto it was cast Matth. 13. And this the experience of all Times and Ages confirmeth Yea few there are at any time who keep the Word heard as they ought We may briefly name the Seasons wherein and the Ways whereby the hearts and minds of men are made as leaking vessels to pour out and lose the Word that they have heard 1. Some lose it in a time of Peace and Prosperity That is a season which slays the foolish Jesurun waxes sat and kicks According to mens pastures they are filled and forget the Lord. They feed their lusts high until they loath the Word Quails often make a lean soul. A prosperous outward estate hath ruined many a Conviction from the Word yea and weakened faith and obedience in many of the Saints themselves The warmth of Prosperity breeds swarms of Apostates as the heat of the Sun doth Insects in the Spring 2. Some lose it in a time of persecution When persecution ariseth saith our Saviour they fall away Many go on apace in profession until they come to see the Cross this fight puts them to a stand and then turns them quite out of the way They thought not of it and do not like it We know what havock this hath made amongst Professors in all Ages and commonly where it destroys the Bodies of ten it destroys the Souls of an hundred This is the season wherein Stars fall from the Firmament in reference whereunto innumerable are the Precepts for Watchfulness Wisdom Patience Enduring that are given us in the Gospel 3. Some lose it in a time of trial by temptation it pleaseth God in his Wisdom and Grace to suffer sometimes an hour of temptation to come forth upon the world upon the Church in the world for their trial Rev. 3.10 And he doth it that his own thereby may be made conformable unto their Head Jesus Christ who had his especial hour of temptation Now in such a season temptation worketh variously according as men are exposed unto it or as God seeth meet that they should be tried by it Every thing that such days abound withall shall have in it the force of a temptation And the usual effect of this work is that it brings Professors into a slumber Matth 25.5 In this state many utterly lose the Word They have been cast into a negligent slumber by the secret power and efficacy
by interposing after his usual manner in this Epistle subservient Motives Arguments and Considerations tending directly to his principal end and connatural unto the subject treated on Thus the main Argument wherewith he presseth his preceding Exhortation unto attendance and Obedience unto the Word is taken ab incommodo or ab eventu pernitioso from the pernitious end and event of their disobedience thereunto The chief proof of this is taken from another Argument à minori and that is the confessed Event of disobedience unto the Law v. 2. To confirm and strengthen which reasoning he gives us a summary comparison of the Law and the Gospel whence it might appear that if a disregard unto the Law was attended with a sure and sore revenge that much more must and would the Neglect of the Gospel be so And this comparison on the part of the Gospel is expressed 1. In the Nature of it it is Great Salvation 2. The Author of it it was spoken by the Lord 3. The manner of its Tradition being confirmed unto us by them that heard them and the Testimony given to it and them by signs and wonders and distributions of the Holy Ghost from all which he infers his purpose of the pernitious Event of disobedience unto it or disregarding of it This is the summ of the Apostles Reasoning which we shall further open as the words present it unto us in the Text. The first thing we meet with in the word is his subservient Argument à minori v. 2. wherein three things occur 1. The Description that he gives us of the Law which he compares the Gospel withal it was the word spoken by Angels 2. An Adjunct of it which ensued upon its being spoken by them it was firm and stedfast 3. The Event of disobedience unto it every transgression of it and stubborn disobedience had a just recompence of reward How from hence he confirms his Assertion of the pernitious Consequence of neglecting the Gospel we shall see afterwards The first thing in the words is the Description of the Law by that Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word spoken or pronounced by Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word very variously used in the New Testament The special senses of it we shall not need in this place to insist upon It is here taken for a system of Doctrine and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as published preached or declared Thus the Gospel from the principal subject matter of it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.18 the Word the Doctrine the Preaching concerning the Cross or Christ crucified So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the word is the Doctrine of the Law that is the Law it self spoken declared published promulgated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Angels that is by the Ministry of Angels It is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he from whom the Law was given that the Apostle intends but the Ministerial Publishers of it by whom it was given The Law was given from God but it was given by Angels in the way and manner to be considered Two things we may observe in this Periphrasis of the Law 1. That the Apostle principally intends that part of the Mosaical Dispensation which was given on Mount Sinai and which as such was the Covenant between God and that people as unto the priviledge of the promised Land 2. That he fixed on this Description of it rather than any other or meerly to have expressed it by the Law 1. Because the Ministry of Angels in the giving of the Law by Moses was that by which all the prodigious Effects wherewith it was attended which kept the people in such a durable Reverence unto it were wrought This therefore he mentions that he might appear not to undervalue it but to speak of it with Reverence unto that Excellency of its Administration which the Hebrews even boasted in 2. Because having newly insisted on a comparison between Christ and the Angels his Argument is much strengthened when it shall be considered that the Law was the Word spoken by the Angels the Gospel was delivered by the Son so far exalted above them But the manner how this was done must be a little farther enquired into That the Law was given by the Ministry of Angels the Jews alwayes confessed yea and boasted So saith Josephus one much antiente◠than any of their Rabbins extant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We learned the most excellent and most holy constitutions of the Law from God by Angels The same was generally acknowledged by them of old This Stephen treating with them takes for granted Acts 7.53 You received the Law by the disposition of Angels And our Apostle affirms the same Gal. 3.19 It was ordained by Angels in the hand of a Mediator a word of the same Original and sense is used in both places though by ours variously rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This then is certain but the manner of it is yet to be considered First then nothing is more unquestionable than that the Law was given from God himself He was the Author of it This the whole Scripture declares and proclaims And it was the impious Abomination of the Valentinians and Marcionites of old to ascribe the Original of it unto any other Author Secondly He who spake in the name of God on Mount Sinai was no other than God himself the second Person in the Trinity Psal. 68.17 18 19. Him Stephen calls the Angel Acts 7.30 38. Even the Angel of the Covenant the Lord whom the people sought Mal. 3.1 2. Some would have it to be a Created Angel delegated unto that work who thereon took on him the Presence and Name of God as if he himself had spoken But this is wholly contrary to the nature of all Ministerial work Never did Embassador speak in his own name as if he were the King himself whose person he doth represent The Apostle tells us that the Preachers of the Gospel were Gods Embassadors and that God by them doth perswade men to be reconciled in Christ 2 Cor. 5.20 But yet if any on that account should take on him to personate God and to speak of himself as God he would be highly blasphemous Nor can this be imagined in this place where not only he that speaks speaks in the Name of God I am the Lord thy God but also elsewhere it is frequently affirmed that Jehovah himself did give that Law which is made unto the people an Argument unto Obedience And the things done on Sinai are alwayes ascribed unto God himself Thirdly It remains then to consider how notwithstanding this the Law is said to be the Word spoken by Angels It is no where affirmed that the Law was given by Angels but that the people received it by the disposition of Angels and that it was ordained by Angels and here spoken by them From hence it is evident that
not the Original Authoritative giving of the Law but the Ministerial ordering of things in its promulgation is that which is ascribed to Angels They raised the fire and smoke they shook and rent the rock they framed the sound of the Trumpet they effected the Articulate Voyces which conveyed the words of the Law to the ears of the people and therein proclaimed and published the Law whereby it became the Word spoken by Angels Grotius on this place contends that it was a created Angel who represented the Person of God on Mount Sinai and in the confirmation of his conjecture after he hath made use of the imagination before rejected he adds that if the Law had been given out by God in his own person as he speaks then upon that account it would have been preferred above the Gospel But as the Apostle grants in the first words of his Epistle that the Law no less than the Gospel was primitively and originally from God so we say not that God gave the Law immediately without the Ministry of Angels And the Comparison which the Apostle is pursuing respects not the first Author of Law or Gospel but the principal Ministerial Publishers of them which of the one was Angels of the other the Son himself And in these words lyes the spring of the Apostles Argument as is manifest in those Interrogatory Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if for if the Law that was published unto our Fathers by Angels was so vindicated against the disobedient how much more shall the neglect of the Gospel be revenged Secondly He affirms concerning this word thus published that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm or stedfast That is it became an assured Covenant between God and the people That Peace which is firm and well grounded is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm unalterable Peace And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Publick Security The Law 's becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then firm sure stedfast consists in its being ratified to be the Covenant between God and that people as to their Typical Inheritance Deut. 5.2 The Lord our God made a Covenant with us in Horeb. And therefore in the greater transgressions of the Law the people were said to forsake to break to prophane to transgress the Covenant of God Levit. 26.15 Deut. 3.20 Chap. 17.2 Hos. 6.7 Josh. 7.11 2 Kings 18.12 1 Kings 19.14 Jerem. 22.9 Mal. 2.10 And the Law thus published by Angels became a stedfast Covenant between God and the people by their mutual stipulation thereon Exod. 20.19 Josh. 24.22 24. Being thus firm and ratified Obedience unto it became necessary and reasonable for hence Thirdly The Event of Disobedience unto this word is expressed every Transgression and every stubborn disobedience received a meet retribution Sundry things must be a little enquired into for the right Understanding of these words As 1. The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the first is properly any Transgression which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter includes a refusal so to attend as to obey Contumacy stubborness rebellion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the latter word may be exegetical of the former such Transgressions the Apostle speaks of as were accompanied with Contumacy and stubborness or they may both intend the same things under divers respects 2. How may this be extended to every sin and Transgression seeing it is certain that some sins under the Law were not punished but expiated by Attonements Answ. 1. Every sin was contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Doctrine of the Law its commands and precepts 2. Punishment was assigned unto every sin though not executed on every sinner And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not the actual Infliction of Punishment but the Constitution of it in the sanction of the Law 3. Sacrifices for Attonement manifested punishments to have been due though the sinner was relieved against them But 4. The sins especially intended by the Apostle were such as were directly against the Law as it was a Covenant between God and the people for which there was no Provision made of any Attonement or Compensation but the Covenant being broken by them the sinners were to dye without mercy and to be exterminated by the hand of God or man And therefore the sins against the Gospel which are opposed unto those are not any Trangressions that Professors may be guilty of but final Apostacy or Vnbelief which render the Doctrine of it altogether unprofitable unto men Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Recompence just and equal proportionable unto the crime according to the Judgement of God That which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Judgement of God which is that they which commit sin are worthy of death Rom. 1.32 And there were two things in the sentence of the Law against Trangressors 1. The Temporal punishment of cutting off from the Land of the living which respected that dispensation of the Law which the Israelites were subjected unto And the several sorts of punishment that were among the Jews under the Law have been declared in our Prolegomena to discover the nature whereof let the Reader consult the twenty first Exercitation And 2. Eternal Punishment which was figured thereby due unto all Transgressors of the Law as it is a Rule of Obedience unto God from all mankind Jews and Gentiles Now it is the first of these which the Apostle directly and primarily intendeth because he is comparing the Law in the Dispensation of it on Horeb unto the Jews with all its Sanctions unto the present Dispensation of the Gospel and from the Penalties wherewith the breach of it as such among that people was then attended argues unto the sorer punishment that must needs ensue upon the neglect of the dispensation of the Gospel as he expounds himself Chap. 10.28 29. For otherwise the penaltie assigned unto the Transgression of the Moral Law as a Rule is the very same in the nature and kind of it with that which belongs unto despisers of the Gospel even death eternal 4. Chrysostom observes some impropriety in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it rather denotes a Reward for a good work than a punishment for an evil one But the word is indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and notes only a Recompence suitable unto that whereunto it is applyed So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle Rom. 1.27 excellently expressed by Solomon Prov. 1.31 Sinners shall eat of the fruit of their own wayes and be filled with their own devises Such Rewards we have recorded Numb 15.30 1 Sam. 6.6 1 Kings 13.4 and Chap. 20.36 2 Kings 2.23 24. 2 Chron. 30.20 This the Apostle layes down as a thing well known unto the Hebrews namely that the Law which was delivered unto them by Angels received such a Sanction from God after it was established as
the Covenant between him and the people that the Transgression of it so as to disannul the terms and conditions of it had by Divine Constitution the punishment of death temporal or Excision appointed unto it And this in the next words he proceeds to improve unto his purpose by the way of an Argument à minori ad majus How shall we escape if we neglect so great salvation c. There is an Antithesis expressed in one branch as we observed before between the Law and the Gospel namely that the Law was the Word spoken by Angels the Gospel being revealed by the Lord himself But there are also other differences intimated between them though expressed only on the part of the Gospel as that it is in its nature or Effects Great Salvation that is not absolutely only but comparatively unto the benefit exhibited to their fore Fathers by the Law as given on Mount Horeb. The confirmation also of the Gospel by the Testimony of God is tacitely opposed unto the confirmation of the Law by the like Witness and from all these considerations doth the Apostle enforce his Argument proving the Punishment that shall befall Gospel neglecters In the words as was in part before observed there occurrs 1. The Subject matter spoken of so great salvation 2 A further Description of it 1. From its principal Author it began to be spoken by the Lord. 2. From the manner of its propagation it was confirmed unto us by them that heard it 3. From its Confirmation by the Testimony of God Which 4. Is exemplified by a distribution into 1. Signs 2. Wonders 3. Mighty Works and 4. Various Gifts of the Holy Ghost whereof there is 3. A neglect supposed if we neglect and 4. Punishment there intimated wherein 1. The Punishment its self and 2. The manner of its expression how shall we escape are to be considered all which are to be severally explained 1. The subject matter treated of is expressed in those words so great Salvation And it is the Gospel which is intended in that Expression as is evident from the preceding Verse For that which is there called the word which we have heard is here called great salvation As also from the following words where it is said to be declared by the Lord and farther propagated by them that heard him And the Gospel is called Salvation by a Metonymy of the Effect for the Cause For it is the Grace of God bringing salvation Titus 2.11 The Word that is able to save us The Doctrine the Discovery the instrumentally efficient Cause of Salvation Rom. 1.16 1 Cor. 1.20 21. And this Salvation the Apostle calls Great upon many accounts which we shall afterwards unfold And calling it so great salvation he refers them unto the Doctrine of it wherein they had been instructed 〈◊〉 whereby the Excellency of the Salvation which it brings is declared Now though the Apostle might 〈…〉 pressed the Gospel by the word which was declared unto us by the Lord as 〈…〉 the Law by the word spoken by Angels yet to strengthen his Argument 〈◊〉 Moâ—â—â— unto Obedience which he insists upon he chose to give a brief Description of iâ— from its principal Effect it is great Salvation The Law by reason of sin proved the Ministry of Death and Condemnation 2 Cor. 3.9 yet being fully published only by Angels Obedience was indispensibly required unto it And shall not the Gospel the Ministry of life and great salvation be attended unto 2. He farther describes the Gospel from its principal Author or Revealer it began to be spoken by the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words may have a twofold sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either principium temporis the beginning of time or principium operis the beginning of the work In the first way it asserts that the Lord himself was the first Preacher of the Gospel before he sent or employed his Apostles and Disciples in the same work In the latter that he only began the work leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end And this latter sense is also true for he finished not the whole Declaration of the Gospel in his own person teaching vivâ voce but committed the work unto his Apostles Matth. 10.27 But their teaching from him being expressed in the next words I take the words in the first sense referring unto what he had delivered Chap. 1.1 Of Gods speaking in these last dayes in the Person of the Son Now the Gospel hath had a threefold beginning of its Declaration First In Prediction by Promises and Types and so it began to be declared from the foundation of the world Luke 1.70 71. Secondly In an immediate Preparation and so it began to be declared in and by the Ministry of John the Baptist Mark 1.1 2. Thirdly In its open clear actual full Revelation so this work was begun by the Lord himself and carried on to perfection by those who were appointed and enabled by him thereunto Joh. 1.17 18. Thus was it by him declared in his own person as the Law was by Angels And herein lyes the stress of the Apostles Reasonings with reference unto what he had before discoursed concerning the Son and Angels and his Preheminence above them The great Reason why the Hebrews so pertinaciously adhered unto the Doctrine of the Law was the glorious Publication of it It was the word spoken by Angels they received it by the disposition of Angels If saith the Apostle that were a sufficient cause why the Law should be attended unto and that the neglect of it should be so sorely revenged as it was though in it self but the Ministry of death and condemnation Then consider what is your Duty in reference unto the Gospel which as it was in its self a Word of life and great salvation so it was spoken declared and delivered by the Lord himself whom we have manifested to be so exceedingly exalted above all Angels whatever 3. He farther describes the Gospel from the way and means of its conveyance unto us It was confirmed unto us by them that heard him And herein also he prevents an Objection that might arise in the minds of the Hebrews inasmuch as they at least the greatest part of them were not acquainted with the Personal Ministry of the Lord they heard not the word spoken by him For hereunto the Apostle replyes that though they themselves heard him not yet the same word which he preached was not only declared but confirmed unto them by those that heard him And herein he doth not intend all of them who at any time heard him teaching but those whom in an especial manner he made choice of to employ them in that work namely the Apostles So that this expression those that heard him is a Periphrasis of the Apostles from that great priviledge of hearing immediately all things that our Lord taught in his own
person For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels but had it confirmed unto them by the wayes and means of Gods appointment And he doth not say meerly that the Word was taught or preached unto us by them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was confirmed made firm and stedfast being delivered infallibly unto us by the Ministry of the Apostles There was a divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmness certainty and infallibility in the Apostolical Declaration of the Gospel like that which was in the Writings of the Prophets which Peter comparing with Miracles calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more firm stedfast and sure Word And this Infallible certainty of their word was from their Divine Inspiration Sundry Holy and Learned men from this Expression confirmed unto us wherein they say the Writer of this Epistle placeth himself among the number of those who heard not the word from the Lord himself but only from the Apostles conclude that Paul cannot be the Penman thereof who in sundry places denyeth that he received the Gospel by Instruction from men but by immediate Revelation from God Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him I shall briefly shew the invalidity of it And 1. It is certain that this term U S comprizes and casts the whole under the condition of the generality or major part and cannot receive a particular Distribution unto all Individuals For this Epistle being written before the Destruction of the Temple as we have demonstrated it is impossible to apprehend but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh and among them was James himself one of the Apostles as before we have made it probable so that nothing can hence be concâ—â—deâ— to every individual as though none of them might have heard the Lord 〈…〉 The Apostle hath evidently a respect unto the foundation of the Church 〈…〉 at Hierusalem by the preaching of the Apostles immediately after th◠〈…〉 of the Holy Ghost upon them Acts 2.3 4 5. which as he was not hâ—◠〈…〉 â—â—â—ed in so he was to mind it unto them as the beginning of their faith and 〈…〉 3. Paul himself did not hear the Lord Christ teaching Personally on the earth 〈◊〉 he began to reveal the great salvation 4. Nor doth he say that those of whom hâ—â—pâ—â—ks were originally instructed by the Hearers of Christ but only that by them the Word was confirmed unto them and so it was unto Paul himself Gal. 2.1 2. But 5. yet it is apparent that the Apostle useth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing himself among those unto whom he wrote though not personally concerned in every particular spoken a thing so usual with him that there is scarce any of his Epistles wherein sundry instances of it are not to be found See 1 Cor. 10.8 9. 1 Thess. 4.17 The like is done by Peter 1 Epist. 3.4 Having therefore in this place to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession entred his discourse in this Chapter in the same way of expression Therefore ought we as there was no need so there was no place for the change of the persons so as to say you instead of us So that on many accounts there is no ground for this Objection 4. He farther yet describes the Gospel by the Divine Attestation given unto it which also addes to the force of his Argument and Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is of a double composition denoting a concurring testimony of God a testimony given unto or together with the testimony and witness of the Apostles Of what nature this testimony was and wherein it consisted the next words declare by Signs and Wonders Mighty works and Distributions of the Holy Ghost All which agree in the general nature of works supernatural and in the especial end of attesting to the truth of the Gospel being wrought according to the promise of Christ Matth. 16.17 18. by the ministery of the Apostles Acts 2.3 4. and in especial by that of Paul himself Rom. 15.19 2 Cor. 12.12 But as to their especial differences they are here cast under four heads The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs that is miraculous works wrought to signifie the presence of God by his power with them that wrought them for the approbation and confirmation of the Doctrine which they taught The second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies Wonders works beyond the power of Nature above the Energie of natural causes wrought to fill men with wonder and admiration stirring men up unto a diligent attention to the Doctrine accompanied with them for whereas they surprize men by discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present divine power they dispose the mind to an embracing of what is confirmed by them Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty works wherein evidently a mighty power the power of God is exerted in their operation And fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of the Holy Ghost enumerated 1 Cor. 12. Ephes. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts freely bestowed called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or distributions for the reason at large declared by the Apostle 1 Cor. 12.7 8 9 10 11. All which are intimated in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is indifferent whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it to the will of God or of the Holy Ghost himself his own will which the Apostle guides unto 1 Cor. 12.11 As we said before all these agree in the same general nature and kind of miraculous operations the variety of expressions whereby they are set forth relating only unto some different respects of them taken from their especial end and effects The same works were in different respects Signs Wonders Mighty works and Gifts of the Holy Ghost But being effectual unto several ends they received these various denominations In these works consisted the divine attestation of the Doctrine of the Apostles God in and by them giving testimony from heaven by the ministration of his Almighty Power unto the things which were taught and his approbation of the Persons that taught them in their work And this was of especial consideration in dealing with the Hebrews For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies they made great enquiry after signs for the confirmation of the Gospel 1 Cor. 1.22 which though our Lord Jesus Christ neither in his own Person nor by his Apostles would grant unto them in their time and manner to satisfie their wicked and carnal curiosity yet in his own way and season he gave them forth for their conviction or to leave them
Divine Wisdom and Grace From this fountain they all proceed and the living waters of it run through them all The Times the Seasons the Authors the Instruments the manner of their Delivery were all ordered by the manifold Wisdom of God which especially appears in the dispensation of the Gospel Ephes. 3.9 10. The Apostle placeth not the Wisdom of God only in the Mystery of the Gospel but also in the season of its promulgation It was hid saith he in God v. 9. that is in the purpose of God v. 10 11. From the Ages past but now is made manifest and herein doth the manifold Wisdom of God appear Were we able to look into the depth of any circumstance that concerns the Institutions of God we should see it full of Wisdom and Grace and the neglect of a due consideration thereof hath God sometime severely revenged Lev. 10.1 2. Thirdly There is in them all a Gracious Condescension unto our weakness God knows that we stand in need of an especial remark to be set on every one of them Such is our weakness our slowness to believe that we have need that the Word should be unto us line upon line and precept upon precept here a little and there a little As God told Moses Exod. 4.8 That if the children of Israel would not believe on the first sign they would on the second So it is with us one consideration of the Law or the Gospel oftentimes proves ineffectual when another over-powres the heart unto obedience And therefore hath God thus graciously condescended unto our weakness in proposing unto us the several considerations mentioned of his Law and Gospel that by some of them we may be laid hold upon and bowed unto his mind and will in them Accordingly Fourthly They have had their various Influences and Successes on the souls of men Some have been wrought upon by one consideration some by another In some the Holiness of the Law in others the manner of its Administration have been effectual Some have fixed their hearts principally on the Grace of the Gospel some on the Person of its Author And the same persons at several times have had help and assistance from these several considerations of the one and the other So that in these things God doth nothing in vain nothing is in vain towards believers Infinite Wisdom is in all and infinite Glory will arise out of all And this should stir us up unto a diligent search into the Word wherein God hath recorded all the concernments of his Law and Gospel that are for our use and advantage That is the Cabinet wherein all these Jewels are laid up and disposed according to his Wisdom and the counsel of his Will A general view of it will but little satisfie and not at all enrich our souls This is the Mine wherein we must digg as for hid treasures One main reason why we believe no more why we obey no more why we love no more is because we are no more diligent in searching the Word for substantial Motives unto them all A very little insight into the Word is apt to make men think that they see enough But the Reason of it is because they like not what they see As men will not like to look farther into a Shop of Wares when they like nothing which is at first presented unto them But if indeed we find sweetness benefit profit life in the discoveries that are made unto us in the Word about the Law and Gospel we shall be continually reaching after a farther Acquaintance with them It may be we know somewhat of those things but how know we that there is not some especial concernment of the Gospel which God in an holy condescension hath designed for our good in particular that we are not as yet arrived unto a clear and distinct knowledge of Here if we search for it with all diligence may we find it and if we go maimed in our Faith and Obedience all our dayes we may thank our own sloth for it Again whereas God hath distinctly proposed those things unto us they should have our distinct consideration We should severally and distinctly meditate upon them that so in them all we may admire the Wisdom of God and receive the effectual influence of them all upon our own souls Thus may we sometimes converse in our hearts with the Author of the Gospel sometimes with the manner of its delivery sometimes with the Grace of it and from every one of these heavenly flowers draw nourishment and refreshment unto our own souls Oh that we could take care to gather up these fragments that nothing might be lost unto us as in themselves they shall never perish IV. What means soever God is pleased to use in the Revelation of his Will he gives it a Certainty Stedfastness Assurance and Evidence which our faith may rest in and which cannot be neglected without the greatest Sin The word spoken was stedfast Every word spoken from God by his Appointment is stedfast and that because spoken from him and by his Appointment And there are two things that belong unto this stedfastness of the Word spoken 1. That in respect of them unto whom it is spoken it is the foundation of Faith and Obedience The formal Reason of them and last Ground whereunto they are resolved 2. That on the part of God it is a stable and sufficient ground of Righteousness in proceeding to take vengeance on them by whom it is neglected The punishment of transgressors is a meet Recompence of Reward because the word spoken unto them is stedfast And this latter follows upon the former For if the word be not a stable firm foundation for the Faith and Obedience of men they cannot be justly punished for the neglect of it That therefore must be briefly spoken unto and this will naturally ensue as a consequent thereof God hath as we saw on the first Verse of this Epistle by various wayes and means declared and revealed his mind unto men That Declaration what means or instruments so ever he is pleased to make use of therein is called his Word And that because originally it is his proceeds from him is delivered in his name and Authority reveals his mind and tends to his Glory Thus sometimes he spake by Angels using their Ministry either in delivering his Messages by words of an outward sound or by Representation of things in Visions and Dreams and sometimes by the Inspiration of the Holy Ghost enabling them so inspired to give out the word which they received purely and entirely all remaining his Word still Now what wayes soever God is pleased to use in the Communication of his Mind and Will unto men for their Obedience there is that stedfastness in the Word it self that Evidence to be from him as make it the duty of men to believe in it with faith divine and supernatural and that stability which will never deceive them It is I say
or Creation and Providence the Sun Moon and Stars showres from Heaven with fruitful seasons are in their judgement Preachers of the salvation of sinners I know not what also they say that the Reason of man by the Contemplation of these things may find out of I know not what Placability in God that may incite sinners to go unto him and enable them to find Acceptance with him But we see what success all the world and all the Wise men of it had in the use and improvement of these means of the salvation of sinners The Apostle tells us not only that by their Wisdom they knew not God 1 Cor. 1.21 but also that the more they searched the greater loss they were at untill they waxed vain in their imaginations and their foolish hearts were darkned Rom. 1.21 And indeed whatever they had amongst them which had any semblance of an obscure Apprehension of some way of salvation by Atonement and Intercession as in their Sacrifices and Mediations of inferiour Deities which the Apostle alludes unto 1 Cor. 8.5 6 as they had it by Tradition from those who were somewhat instructed in the Will of God by Revelation so they turned it into horrible Idolatries and the utmost contempt of God And this was the issue of their disquisitions who were no less wise in the principles of inbred Reason and the knowledge of the works of nature than those who now contend for their Ability to have done better Besides the salvation of sinners is a Mysterie as the Scripture every where declareth a blessed a glorious Mysterie Rom. 16.25 The Wisdom of God in a Mysterie 1 Cor. 2.7 Ephes. 1.9 Col. 1.25 26. That is not only a thing secret and marvellous but such as hath no dependance on any Causes that come naturally within our Cognizance Now what ever men can find out by the Principles of Reason and the contemplation of the works of God in Creation and Providence it is by natural scientifical conclusions and what is so discovered can be no heavenly spiritual glorious Mysterie such as this salvation is What ever men may so find out if they may find out any thing looking this way it is but natural science it is not a Mysterie and so is of no use in this matter what ever it be Moreover it is not only said to be a Mysterie but an hidden Mysterie and that hid in God himself as Ephes. 3.9 10. Col. 1.25 26. 1 Cor. 2.7 8. That is in the Wisdom Purpose and Will of God Now it is very strange that men should be able by the the natural means fore-mentioned to discover an heavenly supernatural Wisdom and that hidden on purpose from their finding by any such enquiry and that in God himself so coming unto the knowledge of it as it were whether he would or no. But we may pass over these Imaginations and accept of the Gospel as the only way and means of declaring the salvation of God And therefore every Word and Promise in the whole Book of God that intimateth or revealeth any thing belonging unto this Salvation is it self a part of the Gospel and so to be esteemed And as this is the work of the Gospel so is it in an especial manner its proper and peculiar work with respect unto the Law The Law speaks nothing of the salvation of sinners and is therefore called the Ministry of death and condemnation as the Gospel is of life and salvation 2 Cor. 3.9 10. And thus the Gospel is salvation declaratively Secondly It is Salvation Efficiently in that it is the great Instrument which God is pleased to use in and for the Collation and bestowing salvation upon his Elect. Hence the Apostle calls it the Power of God unto salvation Rom. 1.16 Because God in and by it exerts his mighty Power in the saving of them that believe as it is again called 1 Cor. 1.18 Whence there is a saving Power ascribed unto the Word it self And therefore Paul commits believers unto the Word of grace as that which is able to build them up and give them an inheritance among all them that are sanctified Acts 20.32 And James calls it the ingrafted Word which is able to save our souls Chap. 1.21 The mighty Power of Christ being put forth in it and accompanying of it for that purpose But this will the better appear if we consider the several principal parts of this Salvation and the Efficiency of the Word as the Instrument of God in the communication of it unto us As First In the Regeneration and Sanctification of the Elect the first external Act of this Salvation This is wrought by the Word 1 Pet. 1.23 We are born again not of corruptible seed but of incorruptible by the Word of God Wherein not only the thing it self of our Regeneration by the Word but the manner of it also is declared It is by the Collation of a new spiritual life upon us whereof the Word is the seed As every life proceeds from some seed that hath in its self virtually the whole life to be educed from it by natural wayes and means so the Word in the hearts of men is turned into a vital principle that cherished by suitable means puts forth vital acts and operations By this means are we born of God and quickned who by nature are children of wrath dead in trespasses and sins So Paul tells the Corinthians that he had begotten them in Jesus Christ by the Gospel 1 Cor. 4.15 I confess it doth not do this work by any Power resident in its self and alwayes necessarily accompanying its Administration For then all would be so regenerated unto whom it is preached and there would be no neglecters of it But it is the Instrument of God for this end and mighty and powerful through God it is for the accomplishment of it And this gives us our first real Interest in the Salvation which it doth declare Of the same Use and Efficacy is it in the progress of this work in our Sanctification by which we are carried on towards the full Enjoyment of this salvation So our Saviour prayes for his Disciples Joh. 17.19 Sanctifie them by thy Word as the means and instrument of their Sanctification And he tells his Apostles that they were clean through the word that he had spoken unto them Chap. 15.3 For it is the food and nourishment whereby the spiritual Principle of Life which we revive in our Regeneration is cherished and encreased 1 Pet. 2.2 and so able to build us up untill it give us an inheritance among them that are sanctified Secondly It is so in the Communication of the Spirit unto them that do believe to furnish them with the Gifts and Graces of the Kingdom of Heaven and to interest them in all those Priviledges of this salvation which God is pleased in this life to impart unto us and to entrust us withal So the Apostle dealing with the Galatians about their backsliding from the
the Kingdom of Light and Glory and an especial part of our salvation For God is light and in him there is no darkness at all so that whilest we are under the power of it we can have no entercourse with him For what communion hath light with Darkness Now the removal hereof is by the Gospel 2 Cor. 4.6 God who commands light to shine out of darkness shines in our hearts to give us the knowledge of his Glory in the face of his Son and he doth it by the Illumination of the glorious Gospel of Christ v. 4. For not only is the Object revealed hereby Life and Immortality being brought to light by the Gospel but also the Eyes of our understandings are enlightened by it savingly to discern the Truths by it revealed For by it it is that both the eyes of the blind are opened and light shineth unto them that sit in darkness whence we are said to be called out of darkness into marvelous light 1 Pet. 2.9 And our Calling is no otherwise but by the Word of the Gospel And as the implanting of this heavenly Light in us is by the Word so the growth and encrease of it in spiritual Wisdom is no otherwise wrought 2 Cor. 3.18 Col. 2.2 And this spiritual Acquintance with God in Christ this saving Wisdom in the Mysterie of Grace this holy Knowledge and Understanding of the Mind of God this growing Light and insight into Heavenly things which is begun encreased and carryed on by the Gospel is an especial dawning of that Glory and immortality which this salvation tendeth ultimately unto Fifthly There belongs unto it also that Joy and Consolation which believers are made partakers of by the Holy Ghost in this world Oft times their Tryals are many their troubles great and their temptations abound in the course of their obedience And these things are ready to fill them with Cares Fears Sorrows and Disconsolation Now though our Lord Jesus Christ hath foretold his Disciples of all the tribulations and sorrows that should attend them in this world and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed yet in the salvation that he hath purchased for them there is provision of comfort with joy unspeakable and full of glory even during their pilgrimage here below Such joy indeed it is as the world knoweth not nor can know The principles and causes of it its Nature and Effects are all hidden unto them Yet such it is that all the contentments and enjoyments of this world are no way to be compared with it and such do all that have tasted of it esteem it to be Now this also is wrought in us and communicated unto us by the Gospel It is the Word of Promise whereby God gives strong consolation unto the heirs of salvation Heb. 6.17 18. And upon the receiving of this Word by faith it is that Believers rejoyce with unspeakable and full of glory Not only supportment and comfort in the bearing of troubles but glorious Exultations and Extasies of joy are oft-times wrought in the hearts of Believers by the Gospel Now they can endure now they can suffer now they can die joy is upon their heads and in their hearts and sorrow and sighing flie away Here is Rest here is Peace here are Refreshments here are Pleasures here is Life to be desired The good Lord sweeten and season all our hearts with all these Consolations these joys of his Kingdom and that by the blessed Word of his Grace Lastly to instance in no more particulars the Gospel is the Word of Salvation and the instrument in the hand of God for the conferring of it upon Believers because they shall be taken into the full possession and enjoyment of it at the last day by and according unto the word and sentence of it It is the Symbol and Tessera that gives men final admission into glory The secrets of all hearts shall be judged according to the Gospel Rom. 2.6 And by the word of it shall the Elect receive their Crown And in these respects is the Gospel a word of salvation But secondly it is said in our Proposition as in the Text to be great salvation Now we have seen that the Gospel is called salvation metonymically the Cause being called by the name of the Effect But in this adjunct of Great so great the Effect it self Salvation it self preached and tendred by the Gospel is principally intended That then in the next place we are to declare namely that this Salvation preached in the Gospel is great salvation Neither is it absolutely said to be great salvation but such or so great salvation And it is usual in the Scripture where it would suggest unto our minds and thoughts an inconceivable greatness to use some such expressions as plainly intimate somewhat more than can be expressed See 1 Pet. 4.17 18. Heb. 10.29 Joh. 3.16 So great that is absolutely so and comparatively so with respect unto the benefits received by the Law and inconceivably so beyond what we can conceive or express There ought then to be no expectation that we should declare the real greatness of this salvation which the Apostle intimates to be inexpressible we shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear First it is great in the Eternal contrivance of it When sin had defaced the glory of the first Creation and the Honour of God seemed to be at a stand no way remaining to carry it on unto that End which all things at first tended unto all Creatures were and for ever would have been ignorant of a way for the retrievment of things into the former or a better Order or the bringing forth a salvation for that which was lost For besides that there were such horrible confusions and such inextricable intanglements brought upon the Creation and the several parts of it which none could discern how they might be joynted and set in order again there appeared a repugnancy in the very properties of the Divine Nature unto any relief or salvation of sinners Let sinners be saved and what shall become of the Justice Holiness and Wrath of God all which are engaged to see a meet recompence of reward rendred unto every transgression And this was enough eternally to silence the whole Creation by reason of that indispensible Obligation which is on them always and in all things to prefer the Honour and Glory of their Maker before the Being or well-being of any creatures what ever Should the holy Angels have set upon a contrivance for the salvation of sinners upon the first discovery that it would interfere and clash with the Glory of God as every contrivance of Wisdom finite and limited would have done undoubtedly yea rise up against his very Blessedness and Being they would instantly have cast it from them as an abominable thing and have rested eternally in
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
not put in subjection unto Angels in its Erection or Institution That work was not committed unto them as the Apostle declares in the entrance of this Epistle They did not reveal the Will of God concerning it nor were intrusted with Authority to erect it Some of them indeed were employed in messages about its preparatory work but they were not employed either to reveal the mysteries of it wherewith they were unacquainted nor authoritatively in the Name of God to erect it For the Wisdom of God in the nature and mystery of this work they knew not but by the effects in the work it self Ephes. 3.9 10. which they looked and enquired into to learn and admire 1 Pet. 1.12 and therefore could not be intrusted with authority for its Revelation and the building of the Church thereon But things were otherwise of old The Law which was the foundation of the Judaical Church-state was given by the Disposition of Angels Acts 7.53 Gal. 3.19 And our Apostle here calls it the Word spoken by Angels They were therefore intrusted by God to give the Law and the Ordinances of it unto the people in his Name and Authority which being the foundation of the Mosaical Church-state it was so far put in subjection unto them Secondly It is not put in subjection unto Angels as to the Rule and disposal of it being erected Their Office in this world is a Ministery chap. 1.13 not a Rule or Dominion Rule in or over the Church they have none but are brought into a co-ordination of service with them that have the testimony of Jesus Rev. 19.10 chap. 22.9 being equally with us subjected unto him in whom they and we are gathered into one head Ephes. 1.10 And from their ministerial presence in the Congregations of Believers doth our Apostle press women unto modesty and sobriety in their habit and deportment 1 Cor. 11.10 And the Church of old had an apprehension of this truth of the presence of an Angel or Angels in their Assemblies but so as to preside in them Hence is that caution relating to the Worship of God Eccles. 5.5 6. Better it is that thou shouldst not vow than thou shouldest vow and not pay suffer not thy mouth to cause thy flesh to sin neither say thou before the Angel that it was an errour why should God be angry at thy voice and destroy the work of thine hands By vowing and not paying a man brought upon his flesh that is himself and his posterity a guilt not to be taken away with excuses of haste or precipitation made unto the Angel presiding in their Worship to take an account of its due performance It is true the absolute sovereign power over the Church of old was in the Son of God alone but an especial immediate power over it was committed unto Angels And hence was the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Judge Mighty One communicated unto them namely from their Authority over the Church that Name expressing the Authority of God when unto him ascribed And because of this their acting in the Name and representing the Authority of God the Saints of old had an apprehension that upon their seeing of an Angel they should die from that saying of God that none should see his face and live Exod. 33.20 So Manoah expresly Judg. 13.22 He knew that it was an Angel which appeared unto him and yet says to his wife We shall surely die because we have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angel vested with the Authority of God And hence it is not unlikely but that there might be a respect or Worship due unto the Angels under the Old Testament which themselves declare not to be meet for them under the New Rev. 19. not that they are degraded from any Excellency or Priviledge which before they enjoyed but that the Worshippers under the New Testament through their Relation unto Christ and the Exaltation of their nature in his Person are delivered from that under-age estate wherein they differed not from servants Gal. 4.1 and are advanced into an equality of liberty with the Angels themselves Heb. 12.24 25. Ephes. 1.10 chap. 3.14 15. As amongst men there may be a respect due from an inferiour to a superiour which may cease when he is advanced into the same condition with the other though the superiour be not at all abased And to this day the Jews contend that Angels are to be adored with some kind of Adoration though they expresly deny that they are to be invocated or prayed unto Furthermore about their Power and Authority in the disposal of the outward concernments of the Church of old much more might be declared from the Visions of Zechary and Daniel with their works in the two great typical deliverances of it from Aegypt and Babylon But we must not here insist on particulars Thirdly as to the power of judging and rewarding at the last day it is openly manifest that God hath not put this world to come in subjection unto Angels but unto Jesus alone This then is the main Proposition that the Apostle proceeds upon in his present Argument The most glorious effect of the Wisdom Power and Grace of God and that wherein all our spiritual concernments here are enwrapped consists in that blessed Church state with the eternal consequences of it which having been promised from the foundation of the world was now to be erected in the days of the Messiah That you may saith he no more cleave unto your old institutions because given out unto you by Angels nor hearken after such works of wonder and terrour as attended their Disposition of the Law in the Wilderness consider that this world so long expected and desired this blessed estate is not on any account made subject unto Angels or committed unto their disposal the Honour thereof being entirely reserved for another Having thus fixed the true and proper sense of this verse we may stop here a little to consult the Observations that it offers for our own instruction Many things in particular might be hence educed but I shall insist on one only which is comprehensive of the design of the Apostle and it is That This is the great priviledge of the Church of the Gospel that in the things of the Worship of God it is made subject unto and immediately depends upon the Lord Jesus Christ and not any other Angels or Men. That this is the priviledge thereof and that it is a great and blessed priviledge will both appear in our consideration of what it is and wherein it doth consist And among many other things these ensuing are contained therein 1. That the Lord Christ is our Head So it was promised of old that their King should pass before them and the Lord on the head of them Mic. 2.13 He shall be their King Head and Ruler God hath now gathered all things all the things of his Church into an Head in Christ Ephes. 1.10 They were all scattered and
consideration of previously unto his Application of this Testimony in a peculiar manner unto Jesus v. 8. We sâ—e not all things Now there is not any thing absolutely necessary to make good the Apostles Reasoning but what is comprized in these two general Assertions which lye evident in the Text and are acknowledged by all We shall therefore distinctly consider the Testimony it self The whole of it consists in a Contemplation of the Infinite Love and Condescension of God towards man which is set out 1. In the manner of the expressing it 2. In and by the words of the Expression 3. In the Acts of the Mind and Will of God wherein that Condescension and Grace consisted and 4. In the Effects thereof in his dispensation towards him First In the manner of the Expression What is man by way of Admiration yea he cryes out with a kind of astonishment The immediate Occasion hereof is omitted by the Apostle as not pertinent unto his purpose but it is evident in the Psalm David having exercised his thoughts in the contemplation of the Greatness Power Wisdom and Glory of God manifesting themselves in his mighty works especially the Beauty Order Majesty and usefulness of the Heavens and those glorious bodies which in them present themselves to all the world falls thereon into this Admiration that this great and infinitely Wise God who by the word of his mouth gave Being and Existence unto all those things and thereby made his own Exellencies conspicuous to all the world should condescend unto that Care and Regard of man which on this occasion his thoughts fixed themselves upon What is man saith he And this is or should be the great Vse of all our Contemplation of the works of God namely that considering his Wisdom and Power in them we should learn to admire his Love and Grace in setting his heart upon us who are every way so unworthy seeing he might for ever satisfie himself in those other appearingly more glorious products of his Power and Godhead Secondly He farther expresseth his Admiration at this Condescension of God in the words that he useth intimating the Low and mean Estate of man in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is poor miserable mortal man obnoxious to Grief Sorrow Anxiety Pain Trouble and Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Greeks have no name for man fully expressing that here used by the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh nearest it but is not used in the Scripture He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son of man of one made of the earth This name the Apostle alludes to yea expresseth 1 Cor. 15.45 47. The first man Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the earth earthly So was it recorded of old Gen. 2.7 The Lord God formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That man Adam which was the Father of us all of the dust of the ground and so again Gen. 3.19 Poor man made of the dust of the ground When the Scripture would express Man with reference unto any thing of Worth or Excellency in him it calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Sons of men in Place Power and esteem So these words are distinguished Psalm 62.9 where we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Adam men of low degree and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Ish men of high degree Now the Psalmist useth this expression to heighten his Admiration at the Grace and Condescension of God And as the Person of the first Adam cannot be here especially intended For although he made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable man and subject unto death yet was he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man of any man for he was of God Luke 3. ult So there is nothing in the words but may properly be ascribed unto the nature of man in the Person of the Messiah For as he was called in an especial manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man so was he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man subject to sorrow and acquainted above all men with grief and trouble and was born on purpose to dye Hence in the contemplation of his own miserable condition wherein unto the Dolorous afflicting Passions of Humane Nature which he had in himself outward Oppositions and Reproaches were superadded he cryes out concerning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 22.7 I am a worm and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of any consideration in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at best Thirdly He expresseth this Condescension of God in the Affections and acting of his mind towards man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou remembrest him or art mindfull of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou shouldst be mindful of him To Remember in the Scripture when ascribed unto God alwayes intends some Act of his mind and Purpose of his Will and that either for good or evil towards them that are remembred in a signal manner So also is Remembrance it self used On this account God is said sometimes to remember us for good and sometimes to remember our sins no more So that it denotes the Affection of the mind of God towards any creature for Good or Evil attended with the Purpose of his Will to act towards them accordingly In the first way it is here used and so also by Job Chap. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is man that thou shouldst magnifie him that thou shouldst set thine heart upon him That is Remember him or be mindful of him set thine heart upon him for Good The frame of the heart and mind of God towards the Nature of man in the Person of Jesus Christ in reference unto all the Good that he did in it and by it is intended in this Expression The whole Councel and Purpose of God concerning the salvation of mankind in and by the Humiliation Exaltation and whole Mediation of the man Christ Jesus is couched herein Fourthly There are in this Condescension the Effects of this Act of Gods Mind and Will in remembring of man And they are expressed 1. Under one General head and 2. In Particular Instances of them First The general effect of Gods remembring man is that he visiteth him As the same word is used in Job in the place before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though variously used yet it constantly denotes the acting of a supâ—riour towards an inferiour And though it be often otherwise used yet commonly it expresseth the acting of God towards his people for good And in especial is this term of visiting used to express the acting of of God in doing of us good by sending of Jesus Christ to take our nature on him Luke 1.68 He hath visited and redeemed his people And to the same purpose v. 78. The day spring from on high hath visited us both relating to the acting of God towards us in the Person of his Son incarnate So Chap. 7.16
addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his hand which somewhat corrupts the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quem omnia Beza haec omnia as before without cause for the Article is frequently prefixed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where all things absolutely are intended as Ephes. 1.11 By whom are all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Qui multos filios ad gloriam adduxerat Who had brought many sons unto glory Arias Multos filios ad gloriam adducentem Beza adducendo bringing many sons unto glory Syr. Adduxerat in gloriam suam had brought many sons into his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Autorem the Author Beza Principem Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Head or Prince of their salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per passionem consummare to consummate or compleat by suffering Beza per perpessiones by sufferings 8yr perficere perfectum reddere to perfect to mâ—ke perfect The proper signification of the words in this Verse is much to be heeded as that which will give us much light into the sense of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignum est it becometh it is meet convenient or just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato is rendred by Cicero Deo decorum that which becometh God and saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant â—oc Graeci nos dicamus sane decorum that which becometh any one in his state and condition in a moral sense as Holiness becometh the house that is the people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut decet ut par est that which is equal and right to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Honour justly deserved and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just loss or punishment The word then signifies that decency and becomingness which Justice Reason and Equity require so that the contrary would be unmeet because unequal and unjust Thus every ones Duty that which is morally incumbent on him in his place and station is that which becomes him and thence in the New Testament that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus decent is condemned as evil 1 Cor. 11.13 1 Tim. 2.10 And it self is commended as a Rule of Vertue Matth. 3.15 Ephes. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case constantly denotes the final cause propter quem for whom Revel 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast created all things all things universally with the Article prefixed as in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for thy will thy pleasure thy glory they are and were created Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom to him or for him or his glory are all things Prov. 16.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made all things for himself his Glory is the final cause of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by whom are all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive denotes the efficient cause Some from this expression would have the Son to be the Person here spoken of because concerning him it is frequently said that all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.3 1 Cor. 8.6 Heb. 1.3 but it is used also with reference unto the Father Rom. 11.36 Gal. 1.1 Schlictingius here gives it for a rule that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates unto the Father it denotes the principal efficient cause when unto the Son the instrumental But it is a rule of his own coining a groundless efflux of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Son is not God on which kind of presumptions men may found what Rules they please The principal Efficiency or supreme Production of all things by God is intended in this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing a word of common use and known signification but in this place attended with a double difficulty from a double Enallagie in the use of it First in the Case for whereas it seems to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it became him in bringing it should then regularly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence some by supposing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author as if the Apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make perfect the Captain of their salvation who brought many sons unto glory But this transposition of the words neither the context nor the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their salvation relating unto the Sons before mentioned will by any means allow Wherefore an Enallage of the case is necessarily to be allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless we suppose a repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which frequently admits of the Accusative case but the principal Author is unquestionably intended Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of tâ—â— second Aoristus which usually denotes the time past and thence is it translated by many adduxit adduxeraâ— and filiis adductis after he had brought many sons to glory And this some refer to the Saints who died under the Old Testament unto whom the Lord Christ was no less a Captain of salvation than to us And so the Apostle shews that after they were saved on his account it was meet that he should answer for them according to his undertaking But neither doth this restraining the word answer the Apostles intention For it is evident that he principally minded them unto whom the Lord Jesus became eminently a Captain of salvation after he was perfected by sufferings though not exclusively unto them that went before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless we shall suppose that the act of God here intended was on purpose thus expressed to comprehend all the sons both those that lived before and those that lived after the sufferings of Christ bringing leading bearing It concerns the whole execution of the design of God for the salvation and glorification of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many sons Jews and Gentiles all that were by saith to become his sons unto glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author Where ever this word is used in the New Testament it is applied unto Christ. Acts 3.15 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of life And chap. 5.31 God is said to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and a Saviour that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here the Prince of our salvation Heb. 12.13 the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we render it The author and finisher of faith As here God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or perfect this Author of our salvation No where else is this word used in the New Testament It answers justly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signification of both which words
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
without some probability As 1. Some think that his bringing him to glory is intended it became him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring him to Glory by and through sufferings so to perfect him But besides that the word is no where so used nor hath any such signification the Apostle doth not declare what God intended to bring him unto but by what in and about him he intended to bring many Sons to glory 2. Some would have it to denote the finishing of Gods work about him whence in his sufferings on the Cross he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is finished John 19.30 This answers indeed the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that place by our Saviour but not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used by the Apostle which never signifies to end or finish or to perfect by bringing unto an end 3. Some think God made the Lord Christ perfect by sufferings in that he gave him thereby a full sense and Experience of the condition of his people whence he is said to learn obedience by the things that he suffered Chap. 5.8 And this is true God did so but it is not formally and directly expressed by this word which is never used unto that purpose This is rather a consequent of the Act here intended than the Act it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in this place signifies to consecrate dedicate to sanctifie unto an Office or some especial Part or Act of an Office This is the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Mysteries and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Acts and Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those who are initiated and consecrated unto sacred Offices or employments See Exod. 29.33 35. in the LXX Hence the Antients called Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration unto the sacred Service of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word next insisted on by our Apostle is so used by Christ himself John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie that is dedicate consecrate separate my self to be a Sacrifice And his blood is said to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.29 wherewith he was so consecrated Nor is this word used in any other sense in this whole Epistle wherein it is often used when applyed unto Christ See Chap. 5.9 Chap. 7.28 And this was the use of the word among the Heathen signifying the Initiation and Consecration of a man into the Mysteries of their Religion to be a Leader unto others And among some of them it was performed through the instigation of the Devil by great sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen Orat. cont Jul. 1. No man could be consecrated unto the mysteries of Mithra the Sun unless he proved himself holy and as it were inviolable by passing through many degrees of punishments and trialls Thus it became God to dedicate and consecrate the Lord Christ unto this Part of his Office by his own sufferings He consecrated Aaron to be Priest of old but by the hands of Moses and he was set apart to his Office by the Sacrifice of other things But the Lord Christ must be consecrated by his own sufferings and the Sacrifice of himself And thence it is that those very sufferings which as antecedaneous unto his being a Captain of salvation to this End that he might lead the Sons unto Glory are the means of his dedication or consecration are in themselves a great part of that means whereby he procures salvation for them By all the sufferings then of the Lord Christ in his life and death by which sufferings he wrought out the salvation of the elect did God consecrate and dedicate him to be a Prince a Leader and Captain of salvation unto his people as Peter declares the whole matter Acts 5.30 31. and Chap. 2.36 And from these things last mentioned of the Lord Christ being the Captain of our Salvation and being dedicated unto that Office by his own sufferings it appeareth First That the whole work of saving the Sons of God from first to last their guidance and conduct through sins and sufferings unto Glory is committed unto the Lord Jesus whence he is constantly to be eyed by believers in all the concernments of their Faith Obedience and Consolation Behold saith the Lord I have given him for a witness to the people a leader and commander to the People Isa. 55.4 A Witness to testifie the truth in revealing the mind and Will of God a Leader going before them as a Prince and Captain as the word signifies and a Commander that gives out Laws and Rules for their Obedience God hath set him as a Lord over his whole House Chap. 3.5 and committed all the mannagement of all its concernments unto him There is no Person that belongs unto Gods design of bringing many sons to glory but he is under his Rule and Inspection Neither is there any thing that concerns any of them in their passage towards glory whereby they may be farthered or hindered in their way but the care is committed unto him as the care of the whole Army lyes on the General or Prince of the host This the Prophet sets out in his type Eliakim Isa. 22.21 22 23 24. He is fastned as a nayl in a sure place and all the glory of the house and every vessel of it from the greatest unto the least is hanged on him the weight of all the care of all is upon him committed unto him When the People came out of Aegypt with Moses they were numbered unto him and he being the Administrator of the Law they dyed all in the Wilderness but they were delivered again by tale and number unto Joshuah the type of Christ and none of them not one failed of entring into Canaan And he dischargeth this trust as a faithful Captain First With Care and Watchfulness Psal. 121.4 Behold he that keepeth Israel shall neither slumber nor sleep There is no time nor season wherein the Sons committed unto his Care may be surprized through any neglect or regardlesness in him His eyes are alwayes open upon them They are never out of his heart nor thoughts they are engraven on the palms of his hand and their walls are continually before him or as he expresseth it Isa. 27.3 I the Lord do keep my Vineyard I will water it every moment lest any hurt it I will keep it night and day Greater Care and Watchfulness cannot be expressed night and day and every moment in them he is intent about this work Oh how great an encouragement is this to adhere unto him to follow him in the whole Course of Obedience that he calls unto This puts life into Souldiers and gives them security when they know that their Commander is continually careful for them Secondly He dischargeth this great trust with Tenderness and Love Isa. 40.11 He shall feed his flock like a Shepheard he shall gather the Lambs
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
them as that they might enjoy the blessed effects thereof in deliverance and salvation Thirdly The Apostle lays down an Inference from his preceding assertion in those words For which cause he is not ashamed to call them brethren In which words we have 1. The respect of that which is here affirmed unto the assertion fore-going for which cause 2. The thing it self affirmed which is That the Lord Christ calls the sons to be brought unto glory his brethren 3. The manner of his so doing he is not ashamed to call them so And herein also the Apostle according to his wonted way of proceeding which we have often observed makes a transition towards somewhat else which he had in design namely the Prophetical Office of Christ as we shall see afterwards For which cause that is because they are of one partakers of one common nature He calls them brethren This gives a rightful foundation unto that Appellation Hereon is built that relation which is between him and them It is true there is more required to perfect the relation of Brotherhood between him and them than meerly their being of one but it is so far established from hence that he was meet to suffer for them to sanctifie and save them And without this there could have been no such relation Now his calling of them Brethren doth both declare that they are so and also that he owns them and avouches them as such But whereas it may be said that although they are thus of one in respect of their common nature yet upon sundry other accounts he is so glorious and they are so vile and miserable that he might justly disavow this cognation and reject them as strangers The Apostle tells us it is otherwise and that passing by all other distances between them and setting aside the consideration of their unworthiness for which he might justly disavow them and remembring wherefore he was of one with them he is not ashamed to call them brethren There may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words and the contrary asserted to that which is denied he is not ashamed that is willingly cheerfully and readily he doth it But I rather look upon it as an expression of condescension and love and herein doth the Apostle shew the use of what he taught before that they were of one namely that thereby they became Brethren he meet to suffer for them and they meet to be saved by him What in all this the Apostle confirms by the ensuing testimonies we shall see in the explication of them in the mean time we may learn for our own instruction IV. That notwithstanding the union of nature which is between the Son of God incarnate the Sanctifier and the children that are to be sanctified there is in respect of their Persons as inconceivable distance between them so that it is a marvellous condescension in him to call them brethren He is not ashamed to call them so though considering what himself is and what they are it should seem that he might justly be so The same expression for the like reasons is used concerning Gods owning his people in covenant chap. 11.16 Wherefore God is not ashamed to be called their God And this distance between Christ and us which makes his condescension so marvellous relates unto a four-fold head First The immunity of the nature wherein he was of one with us in his Person from all sin He was made like unto us in all things sin excepted The nature of man in every other individual person is defiled with and debased by sin We are every one gone astray and are become altogether filthy or abhominable This sets us at no small distance from him Humane nature defiled with sin is farther distanced from the same nature as pure and holy in worth and excellency than the meanest worm is from the most glorious Angel Nothing but sin casts the creature out of its own place and puts it into another distance from God than it hath by being a creature This is a debasement unto hell as the Prophet speaks Thou didst debase thy self-even unto hell Isa. 57.9 And therefore the condescension of God unto us in Christ is set out by his regarding of us when we were enemies unto him Rom. 5.10 that is whilst we were sinners as verse 8. This had cast us into hell it self at the most inconceivable distance from him Yet this hindred not him who was holy harmless undefiled separate from sinners to own us as his brethren He says not with those proud hypocrites in the Prophet Stand farther off I am holier than you but he comes unto us and takes us by the hand in his love to deliver us from this condition Secondly We are in this nature obnoxious unto all miseries in this world and that which is to come Man now is born to trouble all the trouble that sin can deserve or a provoked God inflict his misery is great upon him and that growing and endless He justly in himself free from all obnoxious to nothing that was grievous or irksome no more than the Angels in heaven or Adam in Paradise Poena noxam sequitur Punishment and trouble follow guilt only naturally He did no sin nor was there guile found in his mouth so that God was always well pleased with him What ever of hardship or difficulty he underwent it was for us and not for himself Might not he have left us to perish in our condition and freely enjoyed his own We see how unapt those who are in prosperity full and rich are to take notice of their nearest Relations in poverty misery and distress and who among them would do so if it would cast them into the state of those who are already miserable yet so it did the Lord Christ. His calling us brethren and owning of us made him instantly obnoxious unto all the miseries the guilt whereof we had contracted upon our selves The owning of his alliance unto us cost him as it were all he was worth for being rich for our sakes he became poor He came into the prison and into the furnace to own us And this also renders his condescension marvellous Thirdly He is inconceivably distanced from us in respect of that Place and Dignity which he was designed unto This as we have shewed at large was to be Lord of all with absolute sovereign authority over the whole Creation of God We are poor abjects who either have not bread to eat or have no good right to eat that which we meet withall Sin hath set the whole Creation against us And if Mephibosheth thought it a great condescension in David on his Throne to take notice of him being poor who was yet the son of Jonathan what is it in this King of Kings to own us for Brethren in our vile and low condition Thoughts of his glorious Exaltation will put a lustre on his condescension in this matter Fourthly He is infinitely distanced from us in his
is good gracious and merciful Isa. 50.10 And withall it intimates what God requires of them towards whom he is so good and gracious This Name of God is unknown to men by nature so is the way and means whereby he will communicate his Goodness and Grace unto them And this is the Name of God here intended which the Lord Jesus manifested unto the men given him out of the world Joh. 17.5 which is the same with his declaring the Father whom no man hath seen at any time Joh. 1.18 This is that Name of God which the Lord Jesus Christ had experience of in his sufferings and the manifestation whereof unto his Brethren he had procured thereby Hereof he says in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare it recount it in order number the particulars that belong unto it and so distinctly and evidently make it known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make it known as a messenger sent from thee and by thee And there are two ways whereby the Lord Christ declared this Name of God 1. In his own Person and that both before and after his sufferings for although it be mentioned here as a work that ensued his death yet is it not exclusive of his teachings before his suffering because they also were built upon the supposition thereof Thus in the dayes of his flesh he instructed his Disciples and preached the Gospel in the Synagogues of the Jews and in the Temple declaring the name of God unto them So also after his Resurrection he conferred with his Apostles about the Kingdom of God Acts 1. 2. By his Spirit and that both in the Effusion of it upon his Disciples enabling them personally to preach the Gospel unto the men of their own generation and in the Inspiration of some of them enabling them to commit the Truth unto writing for the Instruction of the Elect unto the end of the world And herein doth the Apostle according unto his wonted manner not only confirm what he had before delivered but make way for what he had farther to instruct the Hebrews in namely the Prophetical Office of Christ as he is the great Revealer of the Will of God and Teacher of the Church which he professedly insists upon in the beginning of the next Chapter In the second part of this first Testimony is declared farther 1 What Christ will moreover do He will sing praises unto God and 2. Where he will do it in the midst of the Congregation The Expression of both these is accommodated unto the Declaration of Gods Name and praising of him in the Temple The singing of Hymns of praise unto God in the great Congregation was then a principal part of his Worship And in the first Expression two things are observable 1. What Christ undertakes to do and that is to praise God Now this is only Exegetical of what went before He would praise God by declaring his name There is no way whereby the Praise of God may be celebrated like that of declaring his Grace Goodness and love unto men whereby they may be won to believe and trust in him whence Glory redounds unto him 2. The chearfulness and alacrity of the Spirit of Christ in this work he would do it as with Joy and Singing with such a frame of heart as was required in them who were to sing the praises of God in the great Assemblies in the Temple 2. Where would he do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Congregation the great Congregation as he calls it v. 25. that is the great Assembly of the people in the Temple And this was a Type of the whole Church of the Elect under the New Testament The Lord Christ in his own Person by his Spirit in his Apostles and his Word by all his Messengers unto the end of the world setting forth the Love Grace Goodness and Mercy of God in him the Mediator sets forth the praise of God in the midst of the Congregation I shall only add that whereas singing of hymns unto God was an especial part of the Instituted Worship under the Old Testament to whose use these Expressions are accommodated it is evident that the Lord Christ hath eminently set forth this praise of God in his Institution of Worship under the New Testament wherein God will ever be glorified and praised This was that which the Lord Christ engaged to do upon the Issue of his sufferings and we mâ—y propose it unto our Example and Instruction namely V. That which was principally in the heart of Christ upon his sufferings was to declare and manifest the Love Grace and Good will of God unto men that they might come to an Acquaintance with him and Acceptance before him There are two things in the Psalm and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm containeth the great conflâ—ct that he had with his sufferings and the Displeasure of God against sin declared therein He is no sooner delivered from thence but instantly he engageth in this work As he lands upon the shore from that Tempest wherein he was tossed in his Passion he cryes out I will declare thy name unto my brethren in the midst of the Congregation will I sing praise unto thee And thus we find that upon his Resurrection he did not immediately ascend into glory but first declared the name of God unto his Apostles and Disciples and then took order that by them it should be declared and published to all the world This was upon his Spirit and he entered not into his glorious Rest untill he had performed it The words themselves also do evidence it in that Expression of celebrating Gods name with hymns with singing It was a joy of heart unto him to be engaged in this work Singing is the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.13 of them that are in a glad free rejoycing condition So was the Lord Christ in this work He rejoyced of old with the very thoughts of this work Prov. 8.30 31. Isa. 61.1 2 3. And it was one of the glorious Promises that were made unto him upon his undertaking the work of our Salvation that he should declare or preach the Gospel and the name of God therein unto the Conversion of Jews and Gentiles Isa. 49.1 2 3 4 5 6 7 8 9 10. He rejoyced therefore greatly to do it and that First Because herein consisted the Manifestation and Exaltation of the glory of God which he principally in his whole work aimed at He came to do the will and thereby to set forth the glory of the Father By and in him God designed to make his glory known the glory of his Love and Grace in sending him the glory of his Justice and faithfulness in his sufferings the glory of his Mercy in the Reconciliation and Pardon of sinners the glory of his Wisdom in the whole Mysterie of his Mediation and the glory together
the waster or destroyer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waste or destroy as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as John tells us is the Hebrew name of the Angel of the bottomless pit Revel 9.11 as his Greek name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly The latter Jews suppose that this Angel of death takes away the life of every man even of those who die a natural death And hereby as they express the old faith of the Church that death is poenal and that it came upon all for sin through the temptation of Sathan so also they discover the bondage that they themselves are in for fear of death all their days For when a man is ready to die they say the Angel of death appears to him in a terrible manner with a sword drawn in his hand From thence drops I know not what poison into him whereon he dies Hence they wofully houl lament and rend their garments upon the death of their friends And they have composed a prayer for themselves against this terrour Because also of this their being slain by the Angel of death they hope and pray that their death may be an expiation for all their sins Here lies the sting of death mentioned by the Apostle 1. Cor. 15.55 Hence they have a long story in their Midrash or mystical Exposition of the Pentateuch on the last section of Deuteronomy about Samaels coming to take away the life of Moses whom he repelled and drove away with the Rod that had the Shem Hamphorash written in it And the like story they have in a book about the acts of Moses which Aben-Ezra rejects on Exod. 4.20 This hand of Sathan in death manifesting it to be poenal is that which keeps them in bondage and fear all their days Fourthly they suppose that this Angel of death hath power over men even after death One horrible penalty they fancy in particular that he inflicts on them which is set down by Elias in his Tishbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Midrash of Rabbi Isaac the son of Parnaer for when a man as they say departs out of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of death comes and sits upon his grave And he brings with him a Chain partly of iron partly of fire and making the soul to return into body he breaks the bones and torments variously both body and soul for a season This is their Purgatory and the best of their hopes are that their punishment after this life shall not be eternal And this various interest of Sathan in the power of death both keeps them in dismal bondage all their days and puts them upon the invention of several ways for their deliverance Thus one of their solemn Prayers on the day of Expiation is to be delivered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this punishment of the devil in their graves to which purpose also they offer a Cock unto him for his pacification And their prayer to this purpose in their Berachoth is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may please thee good Lord to deliver us from evil Decrees or Laws from poverty from contempt from all kind of punishments from the judgment of hell and from beating in the grave by the Angel of death And this supposition is in like manner admitted by the Mahumetans who have also this prayer Deus noster libera nos ab Angelo interrogante tormento sepulchri à via mala And many such lewd imaginations are they now given up unto proceeding from their ignorance of the Righteousness of God But yet from these apprehensions of theirs we may see what the Apostle intended in this expression calling the devil him that had the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et liberaret ipsos hos quotquot quicunque and free those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dismiss discharge free and in the use of the word unto the Accusative case of the Person the Genitive of the thing is added or understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I free thee from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph to deliver thee from this eye-sore And sometimes the Genitive case of the thing is expressed where the Accusative of the person is omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free or deliver one from fear as here the Accusative case of the person is expressed and the Genitive of the thing omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver them that is from death or from fear because of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is obnoxius obstrictus reus damnas He that is legally obnoxious subject liable to any thing that is Law Crime Judge Judgment Punishment in all which respects the word is used He that is under the power of any Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject unto its authority and penalty See Matth. 5.21 22. chap. 26.66 Mark 3.29 1 Cor. 11.27 James 2.10 Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude or bondage here mentioned is poenal and therefore are men said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious unto it Verse 14 15. For as much then as or seeing therefore that the children are were in common partakers of flesh and blood he also himself likewise after the same manner took part did partake of the same that through by death he might destroy make void the authority of him that had the power of death that is the devil And deliver free discharge them who through fear of death were all their life time subject to bondage In former Verses as was shewed the Apostle declared the necessity that there was on the part of God intending to bring many sons unto glory to constitute such an union between them and the Captain of their salvation as that it might be just for him to suffer in their stead In these he proceeds to manifest in particular what that Nature is in the common participation whereof their union designed did consist wherein they were all of one and what were the especial reasons why the Lord Christ was made partaker of that nature This coherence of these Verses Chrysostom briefly gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having shewed the brotherhood that was between Christ and the children he lays down the causes of that dispensation and what they are we shall find here expressed There are sundry things which the Apostle supposeth in these words as known unto and granted by the Hebrews As first that the Devil had the power of death Secondly That on this account men were filled with fear of it and led a life full of anxiety and trouble by reason of that fear Thirdly That a deliverance from this condition was to be effected by the Messiah Fourthly That the way whereby he was to do this was by his suffering All
doth not directly or properly signifie to help or to relieve but signifying to take hold of is transferred unto that use and sense I ask where by whom in what Author If he says in this place by the Apostle that will not prove it and where any will plead for the metaphorical use of a word they must either prove that the sense of the place where it is used inforces that acceptation of it or at least that in like cases in other places it is so used neither of which are here pretended But he proceeds Quod hic dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effert de eadem enim re uâ—robique agitur rationem consequentiae argumenti quod in hoc versiculo proponit illio explicat This is but imagined the contrary is evident unto every one upon the first view of the Context Here the Apostle discourseth the Reason of the Humiliation of Christ and his taking flesh there the benefit of his Priestly Office unto them that do believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore properly assumo accipio to take unto or to take upon And the Apostle teacheth us by it that the Lord Christ took unto him and took on him our Humane Nature of the seed of Abraham That the Genuine sense of the place may be yet more fully vindicated I shall farther consider the exceptions of a very learned man unto our Interpretation of the words and his Answers unto the Reasons whereby it is confirmed First he says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the present tense signifieth a continued action such as Christs helping of us is but his assumption of humane nature was a momentaneous action which being past long before the Apostle would not express it as a thing present It is generally answered unto this exception that an enallage is to be allowed and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is usual in the Scripture So Joh. 1.31 chap. 21.13 But yet there is no just necessity of supposing it in this place The Apostle in his usual manner disputing with the Hebrews on the principles wherein they had been instructed from the Old Testament minds them that there is nothing said therein of his taking upon him the nature of Angels but only of the seed of Abraham So that he takes is he doth so in the Scripture that affirms him so to do and in respect hereunto the expression in the present tense is proper to his purpose This way of arguing and manner of expression we have manifested on chap. 1.5 Again he addes this expression He took not on him Angels for the nature of Angels is hard and uncouth as it would be in the affirmative to say assumpsit homines or hominem he took men or a man which we say not although we do that he took humane nature But the reason of this phrase of speech is evident Having before affirmed that he was partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of flesh and blood whereby the nature of man is expressed repeating here again the same assertion with respect unto the Promise and a negation of the same thing in reference unto Angels because their nature consisteth not of flesh and blood he expresseth it indefinitely and in the concrete he took not them that is not that in and of them which answers unto flesh and blood in the children that is their nature So that there is no need to assert as he supposeth some may do that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and referred unto those bodies which the Angels assumed for a season in their Apparitions under the Old Testament there being only an Elipsis easie to be supplied of that in them which answers unto flesh and blood in the children Thirdly The Apostle he saith sheweth verse 17. that Christ ought in all things to be made like unto us by this reason Quod non assumpsit Angelos sed semen Abrabae But if this be to take on him the nature of man he comes to prove the same thing by the same For to be made like unto us and to assume humane nature differ only in words and not really or indeed But take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help or relieve and all things agree For because he came to help us and not Angels it became him to be made like unto us But herein lies a double mistake First in the scope and argument of the Apostle for those words in the beginning of the 17 verse are not an Inference or Conclusion from what is asserted in this verse but an Affirmation of the necessity of what is there asserted from that which follows in the same verse that he might be a faithful High Priest Secondly those words like unto us do not intend his conformity unto us in his participation of humane nature which he had on other reasons before confirmed but in the sufferings and temptations which there he insists upon Fourthly The seed of Abraham he says is a collective expression and denotes many at least it must denote the person of some man which Christ did not assume And therefore it is the spiritual seed of Abraham that is intended that is believers And the Apostle so calls them because the Hebrews were well pleased with the mention of that priviledge But this will not abide the examination The great promise of old unto Abraham was that in his seed all the nations of the earth should be blessed The intendment of that Promise was that the Messiah should be his seed of his posterity That by this seed one individual was intended our Apostle declares Gal. 3.16 As Christ in like manner is said to be of the seed of David according to the flesh Rom. 1.3 Of this Promise the Apostle minds the Hebrews So that his taking on him the seed of Abraham is not the assuming of many nor of the person of any one of them but meerly his being made of the seed of Abraham according to the Promise And to bend these words unto any other sense than the accomplishment of the Promise made to Abraham that Christ should be of his seed is plainly to pervert them And this is all of weight that I can meet withall which is objected unto our interpretation of this place which being removed it is further established Lastly in the disparate removed by Angels the good Angels not fallen Angels are principally regarded Of fallen Angels he had newly spoken under the collective expression the devil who had the power of death Norare it may be the devils any where called absolutely by the name of Angels but they are termed either evil Angels or Angels that sinned that left their habitation that are to be judged the devils Angels or have some or other peculiar Adjunct whereby they are marked out and distinguished Now it cannot be that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be interpreted
wherefore it was due it was convenient Wherefore it behoved him so ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with an Infinitive Mood as here it is signifies commonly oportet me or necesse est or debeo I ought it behoveth me it is necessary for me and denotes more than a meer Congruency Conveniency or Expediency even such a kind of necessity as ariseth from that which in it self is just and equal which the Syriack expresseth of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per omnia Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni re in everything Arab. In cunctis corum conditionibus in all conditions that is every condition and state of life ours in all things leaving the words where they are placed in the Original Wherefore in all things it behoved him whereas a little transposition of them would more clear up the sense Wherefore it behoved him to be made like unto his brethren in all things The Aethiopick quite omits the words here and placeth them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Fratribus simulari Eras. similis reddi Beza similis fieri as ours to be made like The Article prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrains the name Brethren unto those whom he had before discoursed of under the names of children disciples sanctified ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut misericors fieret or esset pontifex so V. Eras. Ben. The Syriack somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might be merciful and a great Priest or chief Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful in the things of God so making his mercifulness an attribute of his Person absolutely and faithfulness only to respect him as an High Priest So also the Arabick and Aethiopick And the word whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered signifies tenderly merciful with that kind of mercy which is called bowels of compassion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it may be here observed that that Interpreter throughout the Epistle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab Comara though that word be alwayes used in an ill sense in the Old Testament Three times it occurs therein 1 Kings 23.5 where we render it Idolatrous Priests Zeph. 1.4 the name Chemarims is retained Hos. 10.5 we express it by Priests but place Chemarinus in the Margen For it principally denoted the Priests of Baal and Moloch and their blackness as the word is rendered Job 3.5 not from the garments they wore but from the colour they contracted in their diabolical Sacrifices in the fire Hence where ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed unto a Priest of a false God or one engaged in false Worship the Targumists constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Judg. 17.5 Chap. 18.4.30 But this Translator respected not so much the use as the original and extraction of the word for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wax hot and to be moved with internal heat whence it is taken to signifie Compassion and pitty the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Deut. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall give thee tender mercy bowels of compassion is rendered by Ben. Vzziel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall wax but towards you with compassion and shall have compassion on you He shall be warmed and moved with compassion towards you In like manner is the word used Psalm 77.10 With respect unto this heat of Affections and abundant Compassion the word may well be applyed unto the Lord Christ our High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. ad Deum Pontifex ad Deum an High Priest towards God Very defectively Eras. in his quae apud Deum forent agenda in the things that were to be done before God so also Beza noting forent agenda as a supplement unto the Text. So Vatablus and others Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of God The Apostle explains his own meaning Chap. 5.1 where he tells us that every High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set over the things appertaining unto God that he may offer Sacrifice In things appertaing unto God what he hath to do with God in their behalf for whom he ministers in his Office before him Arab. res nostras apud Deum peragens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. ut repropitiaret delicta populi aiming to express the sense of the Original it falls upon a barbarous word yielding no tolerable sense though that which seems to be intended in it is to make Propitiation or Attonement Ar. Vatab. Eras. Bez. ad expiandum Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expians super peccata populi so the word is constantly translated though it rather signifies to shew mercy or pity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used actively for propitium facio or propitio to please appease attone turn away anger and when it is taken in a Passive or Neuter sense it signifies to be merciful appeased reconciled as Luke 18.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be merciful unto me a sinner I much doubt whether any instance can be given of its signifying to expiate though because of the construction of it in this place it be generally so rendered If it be taken in its first proper sense then sin cannot be the next object of the Act denoted by it Ours to make reconciliation for the sins of the people of the sense whereof we shall deal afterwards at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In eo enim V. for in that Eras. nam ex hoc for from hence Beza nam ex eo Vat. ex eo ob id ours for in that that is inasmuch not in that thing wherein he was tempted but whereas inasmuch seeing that Arab. for from those things which happened unto him when he was tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. passus est ipse tentatus in which himself suffered and was tempted Et Erasmus tell us is not in many antient Copies Ar. in quo passus est ipse tentatus in that he suffered himself being tempted Bez. ex eo quod perpessus ipse fuit quum est tentatus for that which he suffered when he was tempted But the words rather signifie his sufferings by being tempted or from his temptations than his suffering on other accounts when he was tempted Syr. for in that he suffered and was tempted as the Vul. Eras. quod ipsi contigit tentatum esse that it befell him to be tempted Laying the whole upon Temptation because in the latter clause mention is made of them that are tempted without any addition of sufferings It is not certain whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whose active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle signification in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found and 〈◊〉 〈◊〉 〈◊〉
Christ upon his coming into the Temple Though the words of the Promise are thus clear in themselves we may yet see § 21 what further light is contributed unto our interpretation from the Circumstances before observed as First the way of bringing in this Glory is there expressed by the Prophet from the mouth of the Lord I will shake the Heavens and the Earth the Sea and the dry Land and I will shake all Nations All the Jewish Expositors agree that these words are to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Metaphorically and figuratively Yet it cannot be denyed that a great concussion and shaking of the World and all the Nations of it is intended in them otherwise nothing is signified by them And this must be with reference unto that house and the Worship thereof and that in a tendency unto its glory Now I desire to know what work among the Nations in the whole World it is that was wrought with respect unto the Temple which is here intended The Nations indeed under Antiochus and almost ruined it under Crassus and robbed it under Pompey and prophaned it under Titus and destroyed it But what tended all this to its glory But refer these words unto the coming of the Messiah and all things contained in them were clearly fulâ—illed Take the words litterally and they suit the event At his Birth a New Star appeared in the Heavens Angels celebrated his Nativity Wise men came from the East to enquire after him Herod and all Jerusalem was shaken at the tidings of him and upon his undertaking of his work he wrought Miracles in Heaven and Earth Sea and dry Land upon the whole Creation of God Take them Metaphorically as they are rather to be understood for the mighty change which God would work in his Worship and the stirring up of the Nations of the world to receive him and his Doctrine and the event is yet more evident All Nations under Heaven were quickly shaken and moved by his coming Some were stirred up to enquire after him some to oppose him untill the world as to the greatest and the most noble parts of it was made subject unto him Evident it is that since the creation of all things never was there such an Alteration and Concussion in the world as that wherewith the Messiah and his Doctrine was brought into it and which is therefore so expressed by the Prophet Abarbinel affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian Doctors would argue and prove § 22 from hence that it is not thâ— Temple of the Jews but their own House of Worship that is intended in these words and that because there was no such confluence of the Nations unto the Jews either under the first or second Temple as is here promised But unto their Church and Faith all Nations were converted But he mistakes and confounds things as all of them constantly do in their Disputations against Christians We contend not that it is the Christian Church that is here intended by the House that Glory was to come unto Only we say that he to whom the Nations or Gentiles were to be gathered whom they were shaken and stirred up to receive did actually come unto the Temple at Jerusalem and thereby gave it a greater Glory then what ever the Temple of Solomon received This first Circumstance then clears our intention from this Text. § 23 The season wherein the promised glory was to be brought in is next noted in the Context It is expressed v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews generally refer these words unto the Rule or Kingdom of the Hasmonaeans under whom the people were to enjoy their liberty which is said to be a little season as continuing seventy or eighty years For it is said to be little because they had but a small Dominion in comparison of their former Kingdom and Empire But it is evident from the Context that the Prophet had no respect unto Rule or Dominion in these words For what ever is intended in this Expression it hath a direct and immediate influence into the bringing in of the desire of all Nations and the glory promised which the Rule of the Hasmonaeans reached not unto Our Apostle Heb. 12.24 renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more once or yet once more God had before done some work whereunto that which he promised now to do is compared Such a concussion of all things had been before and this as is evident from v. 5. was the work that he wrought at the giving of the Law and the erection of the Judaical Church State and Ordinances In answer hereunto he would bring in the everlasting Kingdom of the Messiah and the spiritual Worship to be celebrated therein the Old Church-State of the Jews in this shaking of all things being removed and taken away And this plainly is evinced from the comparison that God makes between the work here promised and that which he wrought when he covenanted with the people upon their coming up out of Aegypt Concerning the work which God will thus do once more it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while that is ere it be accomplished It is not the nature or quality of the work but the season or time wherein it shall be wrought that is denoted in these words In that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in the Scripture as we prove elsewhere As the same work Mal. 3.1 is promised to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly speedily It is then foretold that it should be but a little space of time before this work should be wrought And hence Abarbinel would prove that it cannot respect the coming of our Messiah which was about four hundred years after But this season is not called a little while absolutely but with respect unto the former duration of the people or Church of the Jews either from the calling of Abraham or the giving of the Law by Moses And this space of four hundred years is but a little in comparison thereof and is so termed to stir up Believers unto a continual expectation of it and desire after it It being now nearer unto them then unto their Fore-fathers who beheld the time of its performance a very great way off And this also serves for the conviction of the Jews for whereas their fore-fathers of old did confess and themselves at present cannot with any modesty deny but that the Messiah is here intended whom they suppose not yet to be come how can this space of time from the days of Haggai in any sense be called a little while seeing it far exceeds all the space of time that went before from the Call of Abraham which is the first Epocha of their priviledge and claim § 24 The last circumstance contributing light unto our interpretation of this place is taken from the event or the coming of the desire of