those that follow He affirms they may be expounded by that of Philo de Coloniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whether this Platonical Declaration of the Nature and Work of the Word of God employed by him as an Instrument in the Making and Government of the World would have been accepted in the Primitive Church when this Place was vexed by the Arians and studiously vindicated by the Orthodox Fathers I much question But to return If the Law and the observance of it be the only Remedy provided of God against the sin and misery of man the only means of Reconciliation with him all that dyed before the giving of it must perish and that eternally But the contrary appears from this very consideration and is undeniably proved by our Apostle in the Instance of Abraham Gal. 3. v. 17. For he received the Promise and was taken into Covenant with God four hundred and thirty years before the giving of the Law And that Covenant conveyed unto him the Love and Favour of God with Deliverance from Sin and the Curse as themselves will not deny There was therefore a Remedy in this case provided long before the giving of the Law on Mount Sinai and therefore the Law was not given unto that purpose but for other Ends at large declared by our Apostle Either then they must grant that all the Patriarchs and he in especiall of whom they boast perished eternally or else that there was a means of Deliverance provided before the giving of the Law and consequently that the Law was not given for that End The first they will not do nor can without an absolute Renunciation of their own Sacred Writings wherein none have obtained a larger Testimony that they pleased God than they The latter therefore followeth undeniably If they shall say they had a way of Deliverance but God provided another afterwards as this would be spoken without Warrant or Authority from the Scripture so I desire to know both what that way was and why it was rejected Of Gods appointment it was and effectual it was unto them that embraced it and why it should be laid aside who can declare Again as was before observed there are two parts of the Law The Moral Precepts § 20 of it and the instituted Worship appointed in it Unto this latter part do the Sacrifices of it belong But neither of these are sufficient unto the End proposed nor jointly can they attain it Two things are evidently necessary from what hath been discoursed unto the Deliverance enquired after First That Man be reconciled unto God by the removal of the Curse and the Wrath due unto him for his Apostacy Secondly That his Nature be freed from that Principle of Sin and enmity against God the evil figment that it is tainted yea possessed withall And neither of these can be effected by the Law or either part of it For First The Moral Precepts of it are the same with those that were written in the heart of man by Nature or the Law of his Creation which he transgressed in his first Rebellion And he must be delivered from that guilt before any new Obedience can be accepted of him His old debt must be satisfied for before he can treat for a new Reward which inseparably follows all acceptable Obedience But this the Precepts of the Law take no notice of nor direct unto any way for its removal only supposing the doing of it by some other means it requires exact Obedience in them that come to God thereby Hence our Apostle concludes that it could not give life but was weak and insufficient in its self unto any such purpose Besides secondly it could not absolutely preserve men in its own Observation for it required that Obedience which never any sinner did or could in all things perform as the Scriptures of the Old Testament abundantly manifest For they tell us there is is no man that sinneth not 1 Kings 8. v. 46. 2 Chron. 6. v. 36. That if the Lord should mark iniquity no man could stand Psal. 130. v. 3. And that if he enter into Judgement according to the Law no man living can be justified in his sight Psal. 143. v. 2. To this Purpose see the excellent Discourse and invincible Reasonings of our Apostle Rom. chap. 3. 4. This the Holy Men of Old confessed this the Scripture bears testimony unto and this Experience confirmes seeing every sin and transgression of that Law was put under a Curse Deut. 27. v. 26. Where then there is no man that sinneth not and every sin is put under the curse the Law in the Preceptive part of it can be no means of delivery from the one or other but is rather a certain means of increasing and aggravating of them both Neither is there any Testimony given concerning any one under the Old Testament that he was any other way justified before God but by Faith and the Pardon of Sins which are not of the Works of the Law See Gen. 15. v. 6. Psal. 32. v. 1 2. Of Noah indeed it is said that he was upright and perfect in his Generation that is sincere in his Obedience and free from the open wickedness of the Age wherein he lived But as this was before the giving of the Law by Moses so the Ground of his Freedom and Deliverance is added to be the Gracious Love and Favour of God This the Jews themselves confess in Bereshith Rabba Sect. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even Noah himself who was left of them was not every way as he should be but that he found Grace or Favour in the eyes of the Lord. And to the same purpose they speak concerning Abraham himself elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou findest that Abraham our Father inherited not this world and the world to come any otherwise than by Faith as it is said he believed God This part therefore of the Law is plainly convinced to be insufficient to deliver sinners from an Antecedent guilt and Curse due thereunto § 21 It remains then that the Sacrifices of the Law must yield the Relief enquired after or we are still at a loss in this matter And these the Jews would willingly place their chief confidence in they did so of old Since indeed they have been driven from their Observation they have betaken themselves unto other Helps that they might not appear to be utterly hopeless But they sufficiently manifest their great reserve against the Accusation of their Consciences to be in them by the ludicrous wayes of representing or rather counterfeiting of them that they have invented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man and among the Rabbins a Cock also Hence Ben Vzziel renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezion Geber The name of a City Deut. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of a Cock And Isa. 22. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom Gallus Gallinaceus Granting therefore that the Punishment of Geber is required unto
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Gospel asketh them wither they received the Spirit by the works of the Law or by the Word of Faith Chap. 3.2 that is the Gospel That was the Way and means whereby God communicated unto them his Spirit by whom among many other Priviledges we are sealed unto the day of Redemption This is the Covenant of God that his Spirit and the Word of the Gospel shall go and shall abide together with his Elect Isa. 59.1 And he is given unto us by the Gospel on many accounts 1. Because he is the gift and grant of the Author of the Gospel as to all the especial Ends and concernments of salvation John tells us that the Spirit was not given when Jesus was not as yet glorified Chap. 7.39 that is not in that manner as God hath annexed unto this salvation and therefore Peter tells us that when the Lord Christ ascended up on high he received of the Father the Promise of the Spirit and poured him forth on them which did believe Acts 2.33 And this he did according to his own great Promise and Prediction whilest he conversed with his Disciples in the dayes of his flesh There was not any thing that he more supported and encouraged them withal nor more raised their hearts to an Expectation of than this that he would send unto them and bestow upon them the Holy Ghost for many blessed ends and purposes and that to abide with them for ever as we may see Joh. 14.15 16. And this is the great priviledge of the Gospel that the Author of it is alone the donor and bestower of the Holy Spirit which of what concernment it is in the business of our Salvation all men know who have any acquaintance with these things 2. He is promised in the Gospel and therein alone All the Promises of the Scripture whither in the Old Testament or New whose subject is the Spirit are Evangelical they all belong unto and are parts of the Gospel For the Law had no Promise of the Spirit or any Priviledge by him annexed unto it And hence he is called the holy Spirit of promise Ephes. 1.13 Who next unto the Person of Christ was the great subject of Promises from the foundation of the world 3. By these Promises are Believers actually and really made partakers of the Spirit They are vehicula Spiritus the Chariots that bring this holy Spirit into our Souls 2 Pet. 1.4 By these great and precious Promises is the Divine Nature communicated unto us so far forth as unto the indwelling of this blessed Spirit Every Evangelical Promise is unto a Believer but as it were the cloathing of the Spirit in receiving whereof he receives the Spirit himself for some of the blessed Ends of this great salvation God makes use of the Word of the Gospel and of no other means to this purpose So that herein also it is the grace of God that bringeth salvation Thirdly In our Justification And this hath so great a share in this salvation that it is often called salvation it self And they that are justified are said to be saved as Ephes. 2.8 And this is by the Gospel alone which is a point of such importance that it is the main subject of some of Pauls Epistles and is fully taught in them all And in sundry respects it is by the Gospel 1. Because therein and thereby is appointed and constituted the New Law of Justification whereby even a sinner may come to be justified before God The Law of Justification was that he that did the Works of the Law should live in them Rom. 10.5 But this became weak and unprofitable by reason of sin Rom. 8.3 Heb. 8.7 8 9. That any sinner and we have all sinned and come short of the glory of God should be justified by this Law or Rule implyes a contradiction and is utterly impossible Wherefore God by the Gospel hath constituted a new Law of Justification even the Law of faith Rom. 3.27 which is the holy Declaration of his Will and Grace that sinners shall be justified and accepted with him by faith in the blood of Christ without the Works of the Law that he that believeth shall be saved This is equally constituted and appointed in the Law of faith to be proposed unto all that shall believe And on the account hereof the Gospel is salvation 2. Because in every Justification there must be a Righteousness before God on the account whereof the Person to be justified is to be pronounced and declared righteous this is tendered proposed and exhibited unto us in and by the Gospel This is no other but the Lord Christ himself and his Righteousness Isa. 45.21 22. Rom. 8.3 4. Rom. 10.4 2 Cor. 5.21 Gal. 3.13 14. Now Christ with his whole Righteousness and all the benefits thereof are tendered unto us and given unto or bestowed on them that do believe by the Promise of the Gospel Therein is he preached and proposed as crucified before our eyes and we are invited to accept of him which the souls of Believers through the Gospel do accordingly And 3. Faith it self whereby we receive the Lord Christ for all the Ends for which he is tendered unto us and become actually interested in all the fruits and benefits of his Mediation is wrought in us by the Word of the Gospel For as we have declared it is the seed of all Grace whatever and in especial faith cometh by hearing and hearing by this word of God Rom. 10.17 Conviction of sin is by the Law but faith is by the Gospel And this is the Way and means which God hath appointed on our part for the giving us an actual interest in Justification as established in the Law of the Gospel Rom. 5.1 Again 4. The Promise of the Gospel conveyed unto the soul by the Holy Spirit and entertained by faith compleats the justification of a believer in his own conscience and gives him assured Peace with God And then the whole work of this main branch of our salvation is wrought by the Gospel Fourthly There is in this salvation an instruction and growth in spiritual Wisdom and an Acquaintance with the Mysterie of God even of the Father and the Son which also is an Effect of the Gospel Of our selves we are not only dark and ignorant of heavenly things but darkness it self that is utterly blind and incomprehensive of spiritual Divine Mysteries Ephes. 5.8 and so under the Power of darkness Col. 1.13 as that we should no less than the Devils themselves be holden under the chains of it unto the Judgement of the great Day Darkness and ignorance as to the things of God themselves in respect of the Revelation of them and Darkness in the Mind and Understanding of them in a right manner being revealed is upon the whole world And no heart is able to conceive no tongue to express the greatness and misery of this Darkness The removal hereof is a mercy unexpressible the beginning of our entrance into Heaven
throughout the world bring thereby implanted into the Covenant made with him should become his spiritual children Answerable unto this twofold end of the separation of Abraham there was a double § 4 seed allotted unto him A seed according to the flesh separated to the bringing forth of the Messiah according unto the flesh and a seed according to the Promise that is such as by faith should have interest in the Promise or all the Elect of God Not that these two seeds were alwayes subjectively divers so that the seed separated to the bringing forth of the Messiah in the flesh should neither in whole or in part be also the seed according to the promise or on the contrary that the seed according to the promise should none of it be his seed after the flesh Our Apostle declares the contrary in the instances of Isaac and Jacob with the remnant of Israel that shall be saved Romans Chap. 9 10 11. But sometimes the same seed came under divers considerations being the seed of Abraham both according to the flesh and according to the Promise and sometimes the seed it self was divers those according to the flesh being not of the Promise and so on the contrary Thus Isaac and Jacob were the seed of Abraham according unto the flesh separated unto the bringing forth of the Messiah after the flesh because they were his carnal Posterity and they were also of the seed of the Promise because by their own personal faith they were interested in the Covenant of Abraham their Father Multitudes afterwards were of the carnal seed of Abraham and of the number of the people separated to bring forth the Messiah in the flesh and yet were not of the seed according to the Promise nor interested in the spiritual blessings of the Covenant because they did not personally believe as our Apostle declares Chap. 4. of this Epistle And many afterwards who were not of the carnal seed of Abraham nor interested in the priviledge of bringing forth the Messiah in the flesh were yet designed to be made his spiritual seed by faith that in them he might become heir of the world and all Nations of the Earth be blessed in him Now it is evident that it is the second Priviledge and spiritual seed wherein the Church to whom the Promises are made is founded and whereof it doth consist namely in them who by Faith are interested in the Covenant of Abraham whether they be of the carnal seed or no. § 5 And herein lay the great mistake of the Jews of old wherein they are followed by their Posterity unto this day They thought no more was needfull to interest them in the Covenant of Abraham but that they were his seed according to the flesh And they constantly pleaded the latter Priviledge as the ground and Reason of the former It is true they were the children of Abraham according to the flesh but on that account they can have no other Priviledge than Abraham had in the flesh himself And this was as we have shewed that he should be set apart as a speciall channel through whose loins God would derive the promised seed into the world In like manner were they separated to be a peculiar People as his Posterity from amongst whom he should be so brought forth That this Separation and Priviledge were to cease when the end of it was accomplished and the Messiah exhibited the very nature of the thing declares For to what purpose should it be continued when that was fully effected whereunto it was designed But they would extend this Priviledge and mix it with the other contending that because they were the children of Abraham according to the flesh the whole Blessing and Covenant of Abraham belonged unto them But as our Saviour proved that in the latter sense they were not the children of Abraham because they did not the works of Abraham so as our Apostle plainly demonstrates Rom. 4.9.10.11 Chapters Gal. 3.4 Chap. that those of them who had not the faith of Abraham had no interest in his Blessings and Covenant Seeing therefore that their other Priviledge was come to an end with all the carnal Ordinances that attended it by the actual coming of the Messiah whereunto they were subservient if they did not by faith in the promised seed attain an interest in this of the Spiritual Blessing it is evident that they could on no account be considered as actuall sharers in the Covenant of God § 6 We have seen then that Abraham on the account of his faith and not of his separation according to the flesh was the Father of all that believe and Heir of the world And in the Covenant made with him as to that which concerns not the bringing forth of the promised seed according to the flesh but as unto faith therein and in the work of Redemption to be performed thereby lyes the foundation of the Church in all Ages Wheresoever this Covenant is and with whomsoever it is established with them is the Church unto whom all the Promises and Priviledges of the Church do belong Hence it was that at the coming of the Messiah there was not one Church taken away and another set up in the room thereof but the Church continued the same in those that were the children of Abraham according to the faith The Christian Church is not another Church but the very same that was before the coming of Christ having the same faith with it and interested in the same Covenant It is true the former carnal Priviledge of Abraham and his Posterity expiring on the grounds before mentioned the Ordinances of Worship which were suited thereunto did necessarily cease also And this cast the Jews into great perplexities and proved the last tryall that God made of them For whereas both these namely the carnal and spiritual Priviledges of Abrahams Covenant had been carried on together in a mixed way for many Generations coming now to be separated and a triall to be made Mal. 3. who of the Jews had interest in both who in one only those who had only the carnal Priviledge of being Children of Abraham according to the flesh contended for a share on that single account in the other also that is in all the Promises annexed unto the Covenant But the foundation of their Plea was taken away and the Church unto which the Promises belong remained with them that were heirs of Abrahams faith only § 7 It remains then that the Church founded in the Covenant and unto which all the Promises did and do belong abode at the coming of Christ and doth abide ever since in and among those who are the children of Abraham by Faith The Old Church was not taken away and a new one set up but the same Church was continued only in those who by Faith inherited the Promises Great alterations indeed were then made in the outward state and condition of the Church As 1 The carnall Priviledge of the Jews in their
and Speech for that occasion is blasphemously to make God the sole-Author of that Temptation which he so much abhorred Lastly Considering the Punishment denounced against mankind of Death Temporall and Eternall that which is threatned unto the Serpent bears no proportion unto it if it concern only the Serpent its self And what Rule of Justice will admit that the Accessory should be punished with greater Sufferings than the Principal Neither doth this Punishment as to the Principal part of it the bruising of the Head befall all Serpents yea but few of them in comparison doubtless not one of a Million whereas all mankind none excepted were liable unto the Penalty denounced against them Were no more men intended herein than are bitten on the heel by Serpents the matter were otherwise but death is passed upon all in as much as all have sinned Satan then it was who was the Principal in this Seduction the Author of all Apostasie from God who using the Serpent its instrument involved that also so far in the Curse as to render it of all Creatures the most abhorred of mankind § 27 Against this Seducer it is denounced that his Head should be bruised The Head of Satan is his Craft and Power From these issued all that Evil whereinto mankind was fallen In the bruising therefore of his Head the defeat of his Counsel the destruction of his Work and the Deliverance of Mankind is contained as our Apostle most excellently declares Heb. 2. Death must be removed and Righteousness brought in and acceptance with God procured or the Head of Satan is not bruised This therefore is openly and plainly a promise of the Deliverance enquired after Moreover There is a Declaration made how this Victory shall be obtained and this Deliverance wrought and that is by the Seed of the Woman This seed is twice repeated in the words once expresly and her seed and Secondly it is included in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it And as by seed in the first place the Posterity of the Woman some to be born of her race partakers of humane nature may be intended as the subjects of the Enmity mentioned so in the latter some single person some one of her Posterity or seed that should obtain the Victory is expresly denoted For as all her seed in common do never go about this work the greatest part of them continuing in a willing Subjection unto Satan so if all of them should combine to attempt it they would never be able to accomplish it as we have before proved at large Some one therefore to come of Her with whom God would be present in an especiall and extraordinary manner is here expresly promised And this is the Messiah God having in infinite Wisdom and Grace provided this way of Relief and given § 28 this intimation of it That Revelation became the Foundation and Center of all the Religion that ensued in the world For as those who received it by Faith and adhered unto it continued in the Worship of the true God expressing their Faith in the Sacrifices that he had appointed typically to represent and exemplifie before their eyes the work its self which by the promised seed was to be accomplished so also all that false Worship which the generality of mankind apostatized into was laid in a general perswasion that there was a way for the Recovery of the favour of God but what that was they knew not and therefore wandered in wofull uncertainties Some suppose that our great Mother Eve in those words Genes 4. ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed an Apprehension that she had bore him who was Man-God the Man the Lord the Promised Seed And they do not only contend for this meaning of the words but also reproach them who are otherwise minded as may be seen in the Writings of Hunnius and Helvicus against Calvin Junius Paraeus and Piscator That she together with Adam believed the Promise had the consolation and served God in the Faith of it I no way doubt But that she had an Apprehension that the Promised Seed should be so soon exhibited and knew that he should be the Lord or Jehovah and yet knew not that he was to be born of a Virgin and not after the ordinary way of mankind I see no cogent Reason to evince Nor do the words mentioned necessarily prove any such apprehension in her The whole weight of that supposition lyes on the Construction of the words from the interposition of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—enoting as they say after Verbs active alwayes an Accusative Case But instances may be given to the contrary whence our Translation reads the words I have gotten a man from the Lord without the least intimation of any other sense in the Original And Drusius is bold to affirm that it is want of solid skill in the Sacred Tongue that was the cause of that conception Besides if she had such thoughts she was manifoldly mistaken and to what end that mistake of hers should be here expressed I know not And yet notwithstanding all this I will not deny but that the expression is unusuall and extraordinary if the sense of our Translation be intended and not that by some contended for I have gotten or obtained the Man the Lord. And this it is possible caused Jonathan Ben Vzziel to give us that gloss on the words in his Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam knew his Wife Eve who desired the Angel and she conceived and bare Cain and said I have obtained the man or a man the Angel of the Lord. That is him who was promised afterwards under the name of the Angel of the Lord or the Angel of the Covenant which the Jews may do well to consider But we have farther Expositions of this first Promise and farther Confirmations of § 29 this Grace in the Scripture its self For in Process of time it was renewed unto Abraham and the Accomplishment of it confined unto his Family For his gratuitous Call from Superstition and Idolatry with the Separation of him and his Posterity from all the Families of the Earth was subservient only unto the fulfilling of the Promise before treated of The first mention of it we have Gen. 12. v. 1 2 3. Now the Lord had said unto Abraham Get thee out of thy Countrey and from thy Kindred and from thy Fathers House unto a Land that I will shew thee And I will make of thee a great Nation and I will bless thee and make thy Name great and thou shalt be a blessing And I will bless them that bless thee and curse him that curseth thee and in thee shall all the Families of the Earth be blessed And this is again expressed Chap. 18. v. 18. All the Nations of the Earth shall be blessed in him And Chap. 22.18 And in thy seed shall all the Nations of the Earth be blessed And when he doubted of the accomplishment of this
shall bring gifts to the King Messiah referring the Psalm to his dayes and work The same Exposition is given of the place in Midrash Esther cap. 1. v. 1. and by R. Obodia Haggaon on the Place § 24 Psal. 72. v. 1. Give the King thy Judgements O God Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give the sentence of thy Judgement unto the King Messiah And herein they generally agree Midrash on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King Messiah as it is said a Rod shall come forth from the stemm of Jesse Isa. 11. v. 1. And Aben Ezra on the same Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophecy of David or of one of the Singers concerning Solomon or concerning the Mâ—ssiah And Kimâ—hi acknowledgeth that this Psalm is expounded by many of them concerning the Messiah Rashi applies it unto Solomon as a Prayer of David for him whereof he gives this as the occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Prayed this Prayer for his Son Solomon because he saw by the Holy Ghost that he would ask of God an heart to understand and keep or do Judgement And although he endeavours vainly to apply v. 5. unto his dayes They shall fear thee as long as the Sun and Moon endure and v. 7. In his dayes shall the Righteous flourish and abundance of Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill there be no Moon yet when he cometh unto those words v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be an handfull of Corn in the Earth he adds Our Masters interpret this of the Cates or Dainties in the Dayes of the Mâ—ssiâ—h and expound the whole Psalm concerning Messiah the King And this he was enforced unto lest he should appear too openly to contradict the Talmudists who frequently apply this Psalm unto him and have long Discourses about some passages in it especially this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. which are much insisted on by Martinus Raymundus Petrus Galatinus and others The vulgar Latin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads erit Firmamentum in terra which I should suppose to be corrupted from frumâ—ntum but that the LXX who are followed also by other Translations as the Arabick and Aethiopick read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum And this some think to be corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an handfull of Corn which is very probable Neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where else used in the Scripture and may as well have something forreign in it as come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else used for sobolescet or pliabit as it is here rendered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son which is but thrice used in that signification Gen. 21. v. 23. by a Philistin and Job 18. v. 19. by an Arabian and Isa. 14. v. 22. concerning a Son among the Chaldaeans which argue it to be a forreign word being properly used in a Prophesie of the calling of the Gentiles as this is so in the same subject it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasmannim shall come to the Messiah Psal. 68.32 which we render Princes and it may be such were intended but the word seems to be Aegyptian for Hebrew it is not though afterwards used among the Jews whence the family of Mattathias were called Hasmoneans But to return it is evident that in this Psalm much light was communicated unto the Church of old into the Office Work Grace Compassion and rule of the Messiah with the Calling and glorious access of the Gentiles unto him There is mention likewise made of him in the Targum on Psalm 8. v. 16. The vineyard § 25 which thy right hand hath planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the branch thou hast made strong for thy self so our Translation but all Old Translations as the LXX vulgar Latin Syriacâ— interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Analogie unto the preceding Allegory of the Vine but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super filium hominis and upon the Son of man whom thou madest strong for thy self Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the King Messiah whom thou hast strengthened or fortified for thy self And we know how signally in the Gospel he calls himself the Son of man and among other names ascribed unto him the Talmudists say he is called jinnâ—n from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son And v. 18. he is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man whom thou madest strong for thy self And hereunto doth Aben Ezra refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing Verse And for that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy hand be upon the man of thy Right hand he observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when ever Jad the hand that is the hand of God hath Beth following it it is for reproach or punishment unto them whom it respects as Exod. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the hand of the Lord is upon thy Cattel that is for their destruction And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Beth follow not it is for praise or help as Psalm 119. v. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thine hand help me or be for my help So that the words are a prayer for the Son of man And as our Lord Christ was the Son of man so he was the true Vine whereof the Father is the Husbandman and his Disciples the branches John 15. v. 1 2 3 4 5. And he himself also was called out of Aegypt Matth. 2. v. 15. as was the Vine spoken of in this Psalm so that he who is afflicted in all the afflictions of his People is principally intended in this Prophetical Psalm Aben Ezra would have the Son of man to be Israel but not seeing how well it can be accommodated unto them he adds the words may respect Messiah Ben Ephraim an Idol of their own setting up But the Targum acknowledgeth the true Messiah here For whose sake the Church is blessed and by whom it is delivered The 110th Psalm is a signal Prophesie of him describing his Person Kingdom § 26 Priesthood and the work of Redemption wrought by him But whereas sundry things in this Psalm are interpreted and applied unto the Lord Christ by our Apostle in his Epistle unto the Hebrews where they fall directly under our consideration I shall here only briefly reflect on some of their own confessions although it be a signal declaration of the faith of the Church of old scarcely to be parallel'd in any other place The later Masters indeed observing how directly and openly this Psalm is applied unto the Lord Christ in the New Testament and how plainly all the Passages of it are accommodated unto the Faith of Christians concerning the Messiah his Office and Work do endeavour their utmost to wrest it unto any other as shall elsewhere be manifested Yea
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
did any one make an appearance of something extraordinary but instantly they were ready to say is not this the Messiah This gave advantage unto sundry seditious Impostors as Theudas and Judas of Galilee to deceive many of them unto their ruine John the Baptist also they enquired about John 1. v. 19 20. Yea and they had divulged such a report of their expectations with the Predictions and Prophesies that they were built upon that the whole world took notice of it as hath been elsewhere manifested out of the best Roman Historians This was the state of the Judaical Church not long before the destruction of the Second Temple And so fixed were they in their Resolutions that he was to come about that season that during the last desolating Siege of the City they looked every day when he would come and save them But together with this earnest desire and expectation they had utterly lost the § 4 Light and Faith of their Fore-fathers about the Nature Work and Office of the promised Messiah For being grown carnal and minding only things earthly and present they utterly overlooked the Spiritual Genealogie of the seed of the Woman from the first Promise and wresting all Prophesies and Predictions to their ambitious covetous corrupt inclinations and Interests they fancied him unto themselves as one that was to deliver them from all outward trouble and to satisfie them with the glory and desirable things of this world without respect to sin and the curse or deliverance from them And hence the Saaducees who denyed the immortality of the soul and consequently all Rewards and Punishments in another world yet no less desired and expected the coming of the Messiah then the Pharisees and their Disciples And the Truth is they had brought their Principles unto a better consistency than the others had done For if the Promised Messiah was only to procure them the Good things of this world and that whilest they lived in it it was in vain to look for another world to come and the blessings thereof To look for eternal life and yet to confine the Promise of the Seed to the things of this life only there was neither ground nor Reason So that the Pharisees laid down the Principle which the Sadducees naturally drew their Conclusion from Some in the mean time among them Gods secret ones as Simeon Anna Joseph Zechary and Elizabeth but especially the Blessed Virgin with many more retained no doubt the antient Faith of their Fore-fathers But the Body of the People with their Leaders being either flagitiously wicked or superstitiously proud fancied a Messiah suited unto their own lusts and desires such an one as we shall afterwards describe And this prejudicate opinion of a terrene outward glorious Kingdom in and of this world was that which working in them a neglect of those spiritual and eternal purposes for which he was promised hardened them to an utter rejection of the True Messiah when he came unto them That this was the Ground on which they rejected the Promised Messiah is evident § 5 from the Story of the Gospel and we shall farther prove it upon them in our ensuing Discourses How they did that and what was the End thereof is well known But after they had done this and murdered the Prince of Life to justifie themselves in their wickedness and unbelief they still with all earnestness looked after such a Messiah as they had framed in their own imagination And herein they grew more earnest and furious than ever For they had not only their own false pre-conceived Opinion strengthened by their carnal Interests and desires of earthly things to act and provoke them but also their Reputation and pretence unto the Love and favour of God to heighten them in their Presumptions because they could not retain the least sense of them if it might be supposed that they had rejected the true Messiah because in his way and work he answered not their Expectation For this is the course of Pride and carnal Wisdom to pursue those miscarriages with violence wherein they have been wickedly engaged and to lay hold on any pretence that they may seem to justifie them in what they have done And on this account they exposed themselves as a prey unto every Seducer who made the least appearance of being such a Messiah as they thought meet for them to receive This at last cast them on a second shipwrack in the business of Barchocheba who pretending himself to be their Messiah sent to deliver them from the Roman Yoke and to set up a Kingdom amongst them drew them all the world over into that Sedition Outrage and War which ended in an almost universal extirpation of the whole Nation from the face of the Earth Now because in the business of this Barchosba they met with a sore disappointment § 6 that turned the stream of their imaginations and expectations for a long season it may not be amiss to give in our passage a brief account concerning him and the things which befell them in those dayes Some of the Jews affirm that there were two of that name both Heads of Sedition amongst them One of these they place under Domitian and the other who was his Grandchild under the Reign of Trajan and Hadrian So do the Authors of Schalschelet Hakabala and of Tzemach David But the Stories of those times with the condition of the Jews under Domitian will allow no other place unto the former but in their own imaginations The latter was well known in the world and hath left himself a Name such as it is in the Writings of Christians and the Histories of the Romans For Hâ—drian the Emperour provoked by seditious Tumult and Rebellion of the Jews in the second year of his Reign which he suppressed â—y Mâ—rtius Turbo as Dio Eusebius and Orosius declare drove them from Jerusalem and built a Temple to Jupiter in the place where the Old Temple stood This proved a great provocation to the Jews all the world over yea turned them into rage and madness And they were in those dayes exceedingly prone unto Tumults and Vproars as being poor and needy not having as yet given themselves to scrape wealth together the love whereof hath been the great means of keeping them in quietness in succeeding Ages In this condition Barcosba shews himself amongst thâ—m pretending that he was their Messiah as they confess in the Talm. Tract Saned Dist. Cheleck He reigned thâ—y say three years and an half a fatall period of time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said to the Rabbins I am the Mâ—ssiah Immediately one of their famous Masters whose memory they yet much Reverence Rabbi Akiba became his Armour-bearer and so far his Trumpeter also as to proclaim him to be their King Messiah For this is their way when they get a false Messiah they have also a false Prophet to usher him in or to set him off unto the People And this Akriba as Mâ—imâ—nides
informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a great Wise Man and one of the Wise Men of the Mishnae as his sayings in it manifest so that all the Wise men of that Generation followed him and took this Barcosba for their King and Mâ—ssiah And He first applyed unto him the Prophesie of Balaam Num. 24. v. 17. concerning the Star that should arise out of Jacob whereon they changed his name and called him Barchocheba or the Son of the Star or as some say that was his name at first whence the blind Rabbin took occasion to apply that Prediction unto him Concerning him also they interpreted the Prophesie of the Shilo and that also in Hâ—ggai about the shaking of the Heavens and the earth as they acknowledge in the Talmud in the place fore-cited This man therefore a Magician and a bloody Murderer by the common advise and Counsel of their Doctors and Wise men they gathered unto in multitudes and embraced as their Deliverer So soon as he had got strength and power he set himself to the work which they expected from their Messiah namely to conquer the Romans and to extirpate the Christians which last as Justin Martyr who lived near those dayes informs us he endeavoured with all Cruelty In the pursuit of this design he continued for three years and an half obstinately managing a bloody War against the Romans until the Impostor himself was slain their great Rabbi taken and tortured to death with iron Cards and such a devastation made of the whole Nation as that to this day they could never gather together in great numbers in any place of the world Maimonides tells us of this Barcosba whom they all received for their Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Wise men required of him neither Sign nor Wonder that is no miracle but others of them report that he caused Fire to come out of his mouth with other diabolical delusions fit to deceive a poor blinded credulous multitude And the Opinion of Maimonides that they look for no Miracles from the Messiah seems to be vented on purpose to obviate the plea of the Christians from the Miracles wrought by the Lord Jesus and is contrary unto the constant perswasion of most of their Masters and his own judgement declared in other places And the Targum its self in Hâ—b 3. v. 18. hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Miraculous Signs and Redemption that thou shalt work for or by thy Messiah So they call the Miracles wrought at their coming out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hos. 2.15 Targum And on this ground do they studiously and wickedly endeavour to stain by any means the Glory of the Miracles of the Lord Jesus But the end of this Impostor who probably was intended in those words of our Saviour John 5.43 if another come in his own name him will ye receive hath proved the shame and reproach of their hopes and expectations unto all Generations From this time forward the remaining Jews with their Posterity utterly rejected § 7 the faith of their Father Abraham and of the rest of their Progenitors who thereby obtained a good report and this Testimony that they pleased God A Messiah that should be promised unto Adam the common Father of us all one that should be a Spiritual Redeemer from sin and misery a Goel or Redeemer from Death and Wrath a Peace-maker between God and man one that should work out everlasting Salvation the great blessing wherein all the Nations of the Earth were to have an interest a spiritual and eternal Prophet Priest and King God and man in one Person they neither looked for any more nor desired A temporal King and Deliverer promised unto themselves alone to give them Ease Dominion Wealth and Power they would now have or none at all They would not think it thank-worthy towards God himself to send them a Messiah to deliver them from sin And in their expectations of such a one after they had been well wearied with many frustrations they were as was said in their adherence unto Barcosbi almost extirpated from the face of the earth only God in his Providence who hath yet another work to accomplish towards them hath preserved them a Remnant unto his Glory In this condition some of them began to deny that there was any Messiah to be expected § 8 or looked for This opinion is ascribed in the Talmud unto Rabbi Hillel lib. Sand. Câ—p. Chelek This was not that Hilâ—el whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder the famous Master of Traditions who with Shammai lived under the second Temple but another of whom some say that he was the Son of Gamaliel others more probably that he lived a long time after those dayes But when ever he lived they say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Hillel said A Messiah shall not be given unto Israel for they enjoyed him in the dayes of Hezekiah This was a fruit of their applying that Prophesie of Isaiah Chap. 9. v. 5 6. unto Hezekiah for if he was intended therein he was unquestionably the only Messiah But it doth not appear that this opinion was much followed for a great dispute arose amongst them whither Hillel were not to be esteemed an Apostate and to have lost his interest in the world to come by this Opinion Those who following Maimonides make the Article of the coming of the Messiah one of the Fundamentals of the Law are greatly offended at him but he is more gently treated by Joseph Albo Sepher Ikkarim Orat. 1. on the account that this Article is not fundamental but only one branch of the great Root of Reward and Punishments Abarbinel goes another way to excuse him but generally they all condemn his Opinion In this Perswasion then that a Messiah is promised and shall come they all continue But whereas as was before observed they have utterly rejected the Faith and Light of the Church of old they have in their Talmuds and Ages ensuing their Composition coyned so many foolish imaginations concerning Him his Person Work Office Kingdom Life Continuance and Succession as are endless to recount But yet that the Reader may in them consider the wofull condition of men rejected of God cast out of his Covenant and bereaved of his Spirit and withall of how little use the Letter of the Old Testament is unto the vain minds of men wholly destitute of Divine Illumination and Grace and also learn what is that present Perswasion of the Jews which they prefer before the faith of their Fore-fathers and what they conceive of that Messiah for whose sake they reject him in whom alone there is Salvation I shall give an account of the most important heads of their Opinions and conjectures about him as also of the principal occasions of their being hardened in their impenitency and unbelief Our Apostle tells us 1 Tim. 3. v. 16. That without Controversie
Disputation before the Pope and Cardinals at Rome which they have recorded in Shebat Jehuda they openly professed that they never expected so great glory by their Messiah as that which they saw them attended withall And Manasseh confesseth that it is no great or extraordinary matter which they looked for by him De Resur lib. 2. cap. 21. Non est saith he tantum miraculum si Messias veniat subjugatum regna sibi imperia multa cum non raro accidisse videamus ut humiles aliqui abjectique ad regna imperia pervenerint terrarumque multarum Domini fierent It is no such Miracle that the Messiah should come and subdue many Kingdoms and Empires unto himself seeing it often falls out that men of mean and abject condition do come unto Kingdoms and Empires and are made Lords of many Countreys It is so indeed they say nothing of him but what may be paralelled in the Stories of the Nations of the world especially considering the shortness of his reign which they begin to think shall not be above forty years § 31 But do these things answer the Promises made concerning him from the foundation of the world Is this the meaning of the Promise given unto Adam Was this the End of the Call and Separation of Abraham This the intendment of the Promise made unto him that in his seed all the Nations of the Earth should be blessed Is this only the importance of it that towards the end of the world many of them shall be conquered Was this the intent of the Oath made unto David and of the sure mercies confirmed unto him and his thereby Do all the Promises in the Prophets set out in words glorious and magnificent end in a Warriâ—ur inferior it may be unto many of those whose destruction they Prophesied of Or is not this rather a way to expose the whole Old Testament unto scorn and reproach as making the Promises thereof not to extend unto that Glory which in others the Penmen of it despised or at least to regard only things of the same nature with them Was this the Expectation of the Fathers of old Is this that which they desired prayed for longed for esteeming all the Glory of their present Enjoyments as nothing in comparison of it What is in this Messiah that he should be the Hope and Desire of all Nations Did God set him forth as the great Effect of his Love Grace Goodness and Faithfulness towards them and then bring forth a Military King in whose exploits they were not all to be concerned Was the Church in travail for so many Generations to bring forth this Fighter Had they no Eye of old unto Spiritual and Eternal things in the Promise of the Messiah Of late indeed Josephus Albo tells us that the Doctrine of the coming of the Messiah is not fundamental And Hiliel of old maintained that Hezekiah was the Mâ—ssiah He should have been so saith another had he composed a Song unto God Barcosba a seditious Negromancer is the Messiah sayes R. Akiha He shall come it may be immediately before the Resurrection saith Manasse But do these thoughts suit the Faith Hope Prayers and Expectations of the Church of old Do they answer any one Promise of God concerning him No man not utterly unacquainted with the Scripture can give the least countenance unto such imaginations What all this while is become of the work every where in the Scripture assigned § 32 unto the Messiah Who is that cast off unto Who shall break the Serpents Head Who shall take away the curse that entered on Sin Who shall be a blessing unto all Nations To whom shall the Gentiles be gathered to be saved by him Who shall be a Priest after the Order of Melchizedeck Who shall have a Body prepared him to offer in stead of the Sacrifices of the Law Who shall have his hands and feet pierced in his suffering and his Vesture parted by Lot Who shall make his Soul an Offering for sin Who shall be bruised grieved and afflicted by God himself because he shall bear the Iniquities of his People Who shall make Attonement for Transgressors and bring in everlasting Righteousness Who shall for ever make Intercession for Transgressors And who shall sit at the Right Hand of God in his Rule over the whole world All these things and sundry others of the like kind are openly and frequently promised concerning the true Messiah whereof not any of them is to be accomplished in or by him whom they look for But these men indeed take a way to destroy all Religion and to turn the whole Bible into a story of earthly things without either Life Spirit or Heavenly Mystery in it It is acknowledged that there are many Promises of Mercy and Glory unto the § 33 Church in the Dayes of the Messiah expressed in Words whose first literal sense represents things outward and temporall And there is a threefold Interpretation of them contended for The first is that of the Jews who would have them all understood according unto their literall importance without the allowance of any Figure or Allegory in them But no thing can be more vain then this imagination nor do they make use of it but where they suppose that it will serve their present design For whereas the Wisest of them do grant that in the dayes of the Messiah the Nature of things shall not be changed but only their use many of these Promises in their first literall sense import a full and direct alteration in the Heavens and Earth and all things contained in them So Isa. 11. v. 6 7 8. Lions Bears Leopards Cockatrices Aspes Calves and young Children are said all to live feed and play together And Chap. 60. v. 7. That the Flocks of Kedar and the Rams of Nebaioth should minister unto the Church ver 16. that they shoâ—ld suck the Milk of Kings and ver 19. that the Sun should no more give light by day and yet ver 20. that it should no more go down Chap. 65. v. 17. That new Heavens and a new Earth shall be created and that the old shall be remembered no more that Trees and Fields shall rejoyce and clap their hands for gladness with other things innumerable in the same kind Now if they grant as they must unless they intend to expose all Sacred Truth to the scorn and contempt of Atheists that these expressions are figurative and Allegorical they must do the same in all other Promises of earthly things as of Peace Plenty Victory long Life Dominion Wealth and the like being set out in the same kind of Allegorial Expressions At least they cannot make them in the strict literal sense of the words the object of their Faith and Expectation unless they can by some infallible rule declare what is figuratively to be understood in them what properly or which Promises are expressed Allegorically which not And this they can never do The Event therefore is the
only infallible Interpreter of the meaning of such Prophetical Predictions what ever precedes that is but conjecture Wherefore § 34 Secondly Some interpret all these Promises and Prophesies Spiritually without the least respect unto those outward terrene things which are made use of in figurative Expressions only to shaddow out those spiritual heavenly and eternal things which are intended in them And indeed this way of Interpretation which Calvin follows in all his Commentaries is attended with great probability of Truth For the main Ends and work for which the Messiah was promised being as we have proved Spiritual and eternall and whereas it is evident that many promises of things relating unto him and the condition of them that believe in him are Allegorically expressed it being the constant way of the Old Testament to shaddow out spiritual and heavenly things by things earthly and carnall this way of interpreting the Promises seems to have great countenance given unto it both from the nature of the things themselves and the constant tenour of the Prophetical Style According unto this Rule of Interpretation all that is foretold in the Psalms and Prophets of the Deliverance Rest Peace Glory Rule and Dominion of the Church of the subjection and subserviency of Nations Kingdoms Rulers Kings and Queens thereunto intends only either the Kingdom of Grace consisting in Faith Love Holiness Righteousness and Peace in the Holy Ghost with that spirituall Beauty and Glory which is in the Worship of the Gospel or the Kingdom of Heaven its self where lyes our Happiness and Reward And indeed this Interpretation of the Promises as in respect of many of them it is evidently certain true and proper they being so expounded in the Gospel it self so in respect of them all it is safe and satisfactory to the souls of Believers For they who are really made partakers of the spiritual good things of the Messiah and are subjects of his spiritual Kingdom do find and acknowledge that Liberty Rest Peace and Glory those durable Riches therein as they are abundantly content withall what ever their outward condition in this World may be And unto this Exposition as to the main and prime intendment of the Promises the whole Doctrine of the Gospell gives countenance § 35 Thirdly Some acknowledging the Kingdom of the Messiah to be Heavenly and Spiritual and the Promises generally to intend spiritual and heavenly Glory and Riches that is Grace and Peace in Christ Jesus do yet suppose moreover that there is in many of them an intimation given of a blessed quiet peaceable flourishing estate of the Church through the power of the Messiah to be in this world But this they do with these limitations 1. That these Promises were not made unto the Jews as they were the seed of Abraham according unto the flesh primarily and absolutely but unto the Church that is the children of Abraham according unto the Promise Heirs of his Faith and Blessing That is they are made unto all them who receive and believe in the promised Messiah Jews and Gentiles with whom as we have proved the Priviledge of the Church and interest in the Promises was to remain 2. That the Accomplishment of these Promises is reserved unto an appointed time when God shall have accomplished his work of severity on the Apostate Jews and of Tryal and Patience towards the called Gentiles 3. That upon the coming of that season the Lord will by one means or other take off the Veyl from the eyes of the Remnant of the Jews and turn them from ungodliness unto the Grace of the Messiah after which the Jews and Gentiles being made one Fold under the great Shepheard of our souls shall enjoy Rest and Peace in this world This they think to be intimated in many of the Promises of the Old Testament which are brought over unto the use of the Church as yet unaccomplished in the Book of the Revelation And herein lyes all the Glory which the Jews can or may expect and that only on such terms as yet they will not admit of But these things must all of them be spoken unto at large when we come to answer the Objections which they take from them unto our Faith in Jesus Christ. That which above all things manifests the Folly and Irreligion of the imagination § 36 of the Jews about the Person and Work of the Messiah is the Event The true Messiah is long since come hath accomplished the work assigned unto him made known the nature of the first and consequent Promises with the Salvation that he was to effect no way answering the expectation of the Jews but only in his Genealogie according unto the flesh And this is that which is the second Supposition on which all the Discourses and Reasonings of the Apostle in his Epistle to the Hebrews is founded and which being absolutely destructive of the Judaical Infidelity shall be fully confirmed in our ensuing Dissertations Exercitatio XII Second Principle supposed by the Apostle Paul in his Discourses with the Hebrews The Promised Messiah was then come and had done his Work The first Promise recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promise with the limitation of time for his coming necessary First determination hereof made by Jacob Gen. 49. The Promise confined to Judah afterwards to David no more restrained Jews self-contradicting exceptions to the words of Jacob's Prophesie Interpretation of Jarchi Of Aben Ezra examined Who meant by Judah The Tribe Not his Person proved Scepter and Scribe how continued in Judah The same Polity under various Forms of Government How long they continued Did not depart on the Conquest of Pompey Nor Reign of Herod Continuance of the Sanhedrim The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Place and Court of Judges Jews Etymologie of the Word Institution of that Court Numb 11.16 The order of the Court. Place of their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 19.13 Qualifications of the Persons Who excluded Their Power Punishments inflicted by them The lesser Courts Mistake of Hilary Shilo who and what the word signifies Judaical Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuted Argument from the words Rule granted unto Judah Proved by the Context Consent of Targums Judaical Evasions removed Rise and signification of the word Shilo Messiah intended thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened and vindicated Consent of Targums Talmuds and most Learned Rabbins Scepter long since departed Story of Benjamin Tudelensis examined Messiah long since come § 1 THE second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them and which he layes as the foundation of all his Arguments is that the Messiah whom we have proved to have been promised from the foundation of the world was actually come and had finished the work appointed for him then when he wrote that Epistle This the Jews pertinaciously deny unto this very day and this denyall is the center
22 23. But also that he should appoint and erect a Civil Government and Magistracy with supreme power over the lives liberties and estate of men to be exercised as occasion required v. 25 26. Which alone and no other was the building of the City mentioned by Gabriel for it is not walls and houses but Policy Rule and Government that makes and constitutes a City § 23 And it is very considerable what a conviction of the necessity of this work was then put upon the spirits of the Governours of the Persian Empire for the King himself he calls Ezra the Scribe of the Law of the God of Heaven owning him therein for the true God for he who is the God of Heaven is God alone all others are but the dunghill gods of the Earth v. 12. Again he declares that he was perswaded that if this work was not done there would be wrath from Heaven upon himself his Kingdom and his Son v. 23 The seven Counsellors they joyn in that Law v. 14. And the mighty Princes of the Kingdom assisted Ezra in his work v. 28. So that no command that concerned that people before or after was accompanied with that solemnity or gave such glory unto God as this did Besides the whole work of the Reformation of the Church the restitution of the Worship of God the recollection and recognition of the sacred Oracles was begun carried on and finished by this Ezra as we elsewhere at large have declared All which considerations falling in with the account before insisted on makes it manifest that it was this and no other Decree that was intended by the Angel Gabriel and from thence unto the death of the Messiah was seventy weeks or four hundred and ninety years the just and true limitation of which time we have been â—nquiring after § 24 I declared at the entrance of this discourse that thâ— force of our Argument from this place of Daniel against the Jews doth not depenâ— on tâ—â—s Chronological Computation of the time determined All then that I aimeâ— at it was to vindicate it in general from such perplexities as whereby they pretend to render the whole place inargumentative And this we have not only done but also â—o stâ—â—ed the account as that they are not able from any records of times past to lay any one considerable objection against it or which may not be easily solved Return we now to what remains of our former designed discourse Exercitatio XVI Other Considerations proving the Messiah to be long since come Fluctuation of the Jews about the Person and Work of the Messiah Their state and condition in the world for sixteen Ages Promises of the Covenant made with them of old All fulfilled unto the expiration of that Covenant Not now made good unto them Reason thereof The Promise of the Land of Canaan failed Of protection and Temporal deliverance Spirit of Prophecy departed Covenant expired Jews exceptions Their prosperity Their sins Of their fore-fathers of themselves Vanity of these exceptions Concessions of the Antient Jews Folly of Talmudical Doctors Traditions of the Birth of the Messiah before the destruction of the second Temple Tradition of the School of Elias about the worlds continuance Answers of the Jews unto our Arguments by way of concession The time prolonged because of their sins Vanity of this pretence Not the Jews only but the Gentiles concerned in the coming of the Messiah The Promise not Conditional Limitations of time not capable of conditions No mention of any such condition The condition supposed overthrâ—ws the Promise The Jews in the use of this plea self condemned The Covenant overthrown by it The Messiah may never come upon it UNto the invincible Testimonies before insisted on we may add some other § 1 considerations taken from the Jews themselves that are both suitable unto their conviction and of use to strengthen the faith of them who do believe And the first thing that offers its self unto us is their miserable fluctuation and uncertainty in the whole Doctrine about the Messiah ever since the time of his coming and their rejection of him That the great fundamentall of their profession from the dayes of Abraham and that § 2 which all their Worship was founded in and had respect unto was the promise of the coming of the Messiah we have before sufficiently proved Untill the time of his coming this they were unanimous in as also in their desires and expectations of his Advent Since that time as they have utterly lost all faith in him as to the great end for which he was promised so all truth as to the Doctrine concerning his Person Office and Work plentifully delivered in the Old Testament In their Talmud Tractat. Sanedr they do nothing but wrangle conjecture and contend about him and that under such notions and apprehensions of him as the Scripture giveth no countenance unto When he shall come and how where he shall be born and what he shall do they wrangle much about but are not able to determine any thing at all at which uncertaintie the Holy Ghost never left the Church in things of so great importance Hence some of them adhered to Barcosby for the Messiah a bloody Rebel and some of them in after ages to David el David a wandring Jugler and Moses Cretensis and sundry other pretenders have they given up themselves to be deluded by as of late unto the foolish Apostate Sabadia with his false Prophets R. Levi and Nathan who never made the least appearance of any one character of the true Messiah as Maimonides confesseth and bewaileth The Disputes of their late Masters have not any thing more of certainty or consistency then those of their Talmudical Progenitors And this at length hath driven them to the present miserable relief of their infidelity and dâ—spair asserting that he shall not come untill immediately before the Resurrection of the dead only they take care that some small time may be left for them to â—njoy wealth and pleasure with dominion over the Edomites and Ishmalites that is Christians and Turks under whom they live as yet full of thoughts of revenge and retaliation in the dayes of their Messiah Now whereunto can any man ascribe this fluctuation and uncertainty in and about that which was the great fundamental Article of the faith of their Fore-fathers and their utter renuntiation of the true Notion and Knowledge of the Messiah But unto this that having long ago renounced him they exercise their thoughts and expectation about a Chimoera of their own Brains which having no substance in its self nor foundâ—tion in any work or word of God can afford them no certainty or satisfaction in their contemplation about it § 3 Again The State and condition of this people for the space of above sixteen hundred and thirty years gives evidence to the truth contended for The whole time of the continuance of their Church State and Worship from the giving of the
that Covenant Jer. 31 31 32 33. The foundation of the New Covenant lyes in this that the people had disannulled and broken the former made with them Now surely they do not disannul that Covenant if they are righteous according to the tenor of it and unless they are so they say the Messiah will not come that is the New Covenant shall not be made unless by them it be first made needless Again the nature of the Covenant lyes in this that God in it makes men righteous and holy Ezekiel 11.19 So that righteousness and holiness cannot be the Condition of making it unless it be of making it useless This then is the contest between God and the Jews he takes it upon himself to give men righteousness by the Covenant of the Messiah they take it upon themselves to be righteous that he may make that Covenant with them Lastly If the coming of the Messiah depend on the Righteousness and repentance § 24 of the Jews it is not only possible but very probable that he may never come Themselves conceive that the world shall not continue above six thousand years Of this space they do not suppose that there is any more then five hundred remaining the time past since the expiration of the dayes determined for the coming of the Messiah is at least sixteen hundred years seeing that they have not repented all this while what assurance have we nay what hope may we entertain within the four or five hundred years that are behind Greater Calls to Repentance from God greater motives from themselves and others they are not like to meet withall And what ground have we to expect that they who have withstood all these Calls without any good fruit by their own confessions will ever be any better Upon this supposition then it would be very probable that the Messiah should never come Nothing can be replyed hereunto but that God will either at length effectually by his Grace give them that Repentance which they make necessary for his coming or that he will send him at last whether they repent or no But if either of these may be expected what reason can be imagined why God should so deal at any season concerning which he had made no promise that the Messiah should come therein and not do so at the time concerning which he had so often promised and foretold that he should come therein Exercitatio XVII The Third general Dissertation proving Jesus of Nazareth to be the only true and promised Messiah Jesus whom Paul preached the true Messiah First Argument from the time of his coming Foundation of this Argument unquestionable Coming of Jesus at the time appointed proved by Scripture Record and Catholick Tradition By the testimonies of Heathen Writers By the confession of the Talmudical Jews Jesus Christ intended by them in their story of Jesus the Son of Pandira and Stada No other came at that season by them owned Force of this Argument Characteristical notes of the Messiah given out in the Old Testament His Family Stock or Lineage confined unto the posterity of Abraham Isaac Jacob Judah David Our Lord Jesus of the posterity of Abraham and Tribe of Judah also of the Family of David Testimonies of the Evangelists vindicated Jesoes exceptions in general answered In particular the Genealogie not proved answered The Genealogie of Matthew declared and of Luke The place of the Birth of the Messiah Bethlehem Micah 5.2 Circumstances enforcing this consideration The Evangelists Citation of the words of the Prophet vindicated The Messiah to be born of a Virgin Isa. 7.10 11. and Matth. 1.21 22. Jews convinced that Jesus was born of a Virgin Jews exceptions to the Application of this Prophecy Their weight The answer of some unto them unsafe needless True sense of the words Exceptions answered The signification and use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greatness of the sign promised No other Virgin and Son designed but Jesus Christ and his Mother The Prophecy cleared in this instance In what sense the Birth of the Messiah a sign of present deliverance Remaining Objections answered Other Characters of the Messiah He was to be a Prophet Deut. 18.19 A Prophet like unto Moses Expected by the Jews Jesus Christ a Prophet That Prophet The nature of the Doctrine which he taught It s perfection The works of the Messiah revealed only in the Gospel of Christ also the nature and end of Mosaical Institutions Threatnings unto the disobedient fallen upon the Jews Sufferings are an other character of the Messiah his Passion foretold Psal. 22. The true Messiah therein intended Expositions of Kimchi and others confused Sufferings peculiar unto the Messiah The Psalm exactly fulfilled in Jesus Christ. Objections of the Jews from the principles of Christians answered Isa. 53. Prophecy of the suffering of the Messiah Consent of the Antient Jews Targum Bereshith Rabba Talmud Ashech Invalidity of exceptions of latter Rabbins Applications to the Lord Jesus vindicated Other Testimonies concerning the sufferings of the Messiah Jews Traditions to the same purpose Other Arguments proving Jesus to be the true Messiah Miracles The nature of them wrought by Christ proved Testimony of the Gospel Notoriety of Tradition Miracles of Christ compared with those of Moses Excelling them in number in manner of their being wrought in their nature in his giving power to others to effect them in his resurrection from the Dead continuance of them in the World Jews self-conviction evinced Causes of the miracles of Christ assigned by them Art Magical retorted removed The name of God Testimonies of his Disciples Success of the Doctrine of Jesus Last Argument THe third branch of that great supposition and fundamental Article of faith § 1 whereon the Apostle builds his Arguments and Reasonings wherewith he deals with the Hebrews is that Jesus whom he preached was the true and only promised Messiah who came forth from God for the accomplishment of his work according to the time determined and foretold The confirmation of this foundation of our faith and profession is that which now in the third place we must engage in A subject this is whereon I could insist at large with much satisfaction to my self nor have I just cause to fear that the matter treated of would be irksom to any Christian Reader But we must have respect unto our present design for it is not absolutely and of set purpose that we handle these things but meerly with respect unto that further end of opening the springs of the Apostles Divine reasonings in this Epistle and therefore must contract as much as may be the Arguments that we have to plead in this case And yet neither can this be so done but that some continuance of discourse will be unavoidably necessary And the course we shall proceed in is the same we have passed through in our foregoing demonstrations of the promise of the Messiah and of his coming Our Arguments are first to be produced and vindicated from the
unto us in him alone can we attain a saving Acquaintance with him On this account he tells Philip Joh. 14.9 He that hath seen me he hath seen the Father the reason of which assertion taken from the mutual inbeing of Father and Son and his expression of his mind and glory he asserts in the next verses He then is the only way and means of coming unto the knowledge and enjoyment of God because in and by him alone is he fully and perfectly expressed unto us And therefore this secondly is our great Guide and direction in all our endeavours after an acceptable access unto him Would we come to that acquintance with the Nature Properties and Excellencies of the Father which poor weak finite creatures are capable of attaining in this world which is sufficient that we may love him fear him serve him and come unto the enjoyment of him would we know his Love and Grace would we admire his Wisdom and Holiness let us labour to come to an intimate and near acquaintance with his Son Jesus Christ in whom all these things dwell in their fulness and by whom they are exhibited revealed unfolded unto us Seek the Father in the Son out of whom not one Property of the Divine Nature can be savingly apprehended or rightly understood and in whom they are all exposed to our faith and spiritual contemplation This is our Wisdom to abide in Christ to abide with him to learn him and in him we shall learn see and know the Father also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Description of the Person the Apostle returns unto an Assertion of the Power of Christ the Son of God and therein makes his Transition from the Kingly and Prophetical unto his Sacerdotal Office on all which he intends afterwards to inlarge his Discourse He shâ—wed before that by him the Worlds were created whereunto as a farther evidence of his glorious Power and of his continuance to act suitably unto that beginning of his exercise of it he addes that he also abides to uphold or rule and dispose of all things so made by him For the Explication of these words two things are to be enquired after First How or in what sense Christ is said to uphold or rule all things Secondly How he doth it by the Word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by Expositors in a double sense and accordingly variously rendred in Translations Some render it by upholding supporting bearing carrying And these suppose it to express that infinite Divine Power which is exerted in the conservation of the Creation keeping it from sinking into its Original of confusion and nothing Hereof our Saviour saith My Father worketh hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or yet and I work that is in the providential sustentation of all things made at the beginning And this saith Chrysostom on this place is a greater work than that of the Creation By the former all things were brought forth from nothing by the latter are they preserved from that return unto nothing which their own nature not capable of existence without dependance on their first cause and their perpetual conflict by contrariety of Qualities would precipitate them into 2. Some take the word to express his ruling governing and disposing of all things by him made and which is supposed sustained and so it may denoâ—e the putting forth of that power over all things which is given unto the Son as Mediator or else that providential rule over all which he hath with his Father which seems rather to be intended because of the way expressed whereby he exerciseth this Rule namely by the Word of his Power The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so obvious in this latter sense as it is in the former As in the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I see no reason why we should suppose an inconsistency in these senses and not rather conclude that they are both of them implyed For as absolutely it is the same Divine Power and Providence which is exercised in the upholding and the ruling or disposing of all things so all Rule and Government is a matter of weight and burden and he who rules or governs others is said to bear or carry them So Moses expresseth his Rule of the People in the Wilderness Numb 11.11 12. Thou hast put saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weight or burden of this people upon me and thou hast said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear or carry them in thy bosome And hence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear or carry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Ruler that is one that carries and bears the burden of the people that upholds and rules them To bear then or uphold and to rule and dispose may be both well intended in this word as they are both expressed in that Prophesie of Christ Isa. 9.6 The rule or government shall be on his shoulder that together with his Power and Rule he may sustain and bear the weight of his people Only whereas this is done amongst men with much labour and travel he doth it by an inexpressâ—ble facility by the Word of his Power And this is safe to take the expression in its most comprehensive sense But whereas the phrase of speech it self is no where else used in the New Testament nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied unto any such purpose else where though once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for actus or agitatus 1 Pet. 1. we may enquire what word it was among the Hebrews that the Apostle intended to express whereby they had formerly been instructed in the same matter 1. It may be he intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sustain to bear to endure as Mal. 3.2 it signifies also to feed nourish and cherish 1 King 4.7 Ruth 4.15 Zech. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinens nutriens omnia sustaining and cherishing all things But this word hath no respect unto Rule or disposal And in this sense as the work of Creation is eminently ascribed unto the Father who is said to make all things by the Son so that of the preservation and cherishing of all things is here peculiarly assigned unto the Son And this is not unsuitable unto the analogy of faith For it was the power of God that was eminently exalted and is conspicuously seen in the work of Creation as the Apostle declares Rom. 1.20 although that power was accompanied also with infinite wisdom and it is the wisdom of God that is most eminently manifested in the preservation of all things though that wisdom be also exercised in power infinite At least in the contemplation of the works of the Creation we are lead by the wonder of the infinite Power whereby they were wrought to the consideration of the Wisdom that accompanied it and that which in the works of Providence first
Lyranus Cajetan Estlus Ribera A Lapide all desert their own Text and expound the words according to the Original The Antients also as Chrysostom Theophilact and Oecumenius lay the chief weight of their whole Exposition of this place on the words omitted in that Translation The doctrine of purging our sins by Christ is deep and large extending its self unto many weighty heads of the Gospel but we shall follow our Apostle and in this place pass it over briefly and in general because the consideration of it will directly occur unto us in our progress Two things the Apostle here expresseth concerning the Messiah and one which is the foundation of both the other he implyeth or supposeth First He expresseth What he did he purged our sins Secondly How he did it he did it by himself That which he supposeth as the foundation of both these is that he was the Great High Priest of the Church they with whom he dealt knowing full well that this matter of purging sins belonged only unto the Priest Here then the Apostle tacitely enters upon a Comparison of Christ with Aaron the High Priest as he had done before with all the Prophetical Revealers of the Will of God and as he named none of them in particular no more doth he here name Aaron but afterwards when he comes more largely to insist on the same matter again he expresly makes mention of his name as also of that of Moses And in both the things here ascribed unto him as the great High Priest of his Church doth he prefer him above Aaron First In that he purged our sins that is really and effectually before God and in the Conscience of the sinner and that for ever Whereas the Purgation of sins about which Aaron was employed was in its self but typical external and representative of that which was true and real both of which the Apostle proves at large afterwards Secondly In that he did it by himself or the offering of himself whereas what ever Aaron did of this kind he did it by the offering of the blood of Bulls and Goats as shall be declared And hence appears also the vanity of the Gloss of a learned man on these words postquam saith he morte sua causam dedisset ejus fidei per quam à peccatis purgamur quod nec Moses fecerat nec Prophetae For as we shall see that Christs purging of our sins doth not consist in giving a ground and cause for faith whereby we purge our selves so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets who had nothing to do in the work of purging sin but with Aaron who by Office was designed thereunto Let us then see what it is that is here ascribed unto the Lord Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most frequently denote real actual Purification either of outward defilements by healing and cleansing as Mark 1.40 Chap. 7.19 Luke 5.12 or spiritual defilements of sin by sanctifying Grace as Acts 15.9 2 Cor. 7.1 Ephes. 5.26 But it is also frequently used in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge by Expiation or Attonement as Heb. 9.22 23. And in the like variety is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also used But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Purgation or Purification of our sins cannot here be taken in the first sense for real and inherent sanctifying First Because it is spoken of as a thing already past and perfected having purged our sins when Purification by Sanctification is begun only in some not all at any time perfected in none at all in this world Secondly Because he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself alone without the use or Application of any other medium unto them that are purged When real inherent Sanctification is with washing of Water by the word Ephes. 5.26 or by Regeneration and renewing of the Holy Ghost Titus 3 5. And the gloss above mentioned that Christ should purge us from our sins in his death by occasioning that Faith whereby we are cleansed is excluded as was in part shewed before by the Context That is assigned unto the death of Christ as done really and effectually thereby which was done tipically of old in the Legal Sacrifices by the Priests as is evident from the Antithâ—sis couched in that Expression by himself But this was not the way whereby sins were of old purged by Sacrifices namely by the begetting a perswasion in the minds of men that should be useful for that purpose and therefore no such things is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is such a purging as is made by Expiation Lustration and Attonement That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatio Attonement Propitiation So is that Word rendered by the LXX Exod. 29.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Attonement or Expiation They do indeed mostly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate to appease to attone but they do it also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge as Exod. 29.37 and Chap. 30 10. So also in other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is expiatio expiamentum piaculum Expiation Attonement diversion of guilt So Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cast him down headlong for an expiation of the Army or as one that by his death should expiate bear take away the guilt of the Army And such Lustrations were common among the Heathen when Persons devoted themselves to destruction or were devoted by others to purge lustrate bear the guilt of any that they might go free such were Codius Menaeceus and the Decii whose stories are known This purging then of our sins which the Apostle declareth to have been effected before the Ascension of Christ and his sitting down at the Right Hand of God consisteth not in the actual Sanctification and Purification of believers by the Spirit in the Application of the blood of Christ unto them but in the Attonement made by him in the Sacrifice of himself that our sins should not be imputed unto us And therefore is he said to purge our sins and not to purge us from our sins And where ever sins not sinners are made the Object of any Mediatory acts of Christ that act immediately respecteth God and not the sinner and intends the removal of sin so as that it should not be imputed So Chap. 2.17 of this Epistle he is a merciful High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile the sins of the people that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Attonement or Reconciliation with God for the sins of the people And again He underwent death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the redemption of Transgressions under the first Covenant that is to pay a price for them that transgressors might be set free from the sentence
his shoulders under that Burden which none else could bear when all lay in a desperate condition Secondly The greatness of this delivery it is from Wrath and Curse and Vengeance Eternal Not from a Trouble or Danger of a few dayes continuance not from a momentary suffering but from Everlasting Wrath under the curse of God and power of Satan in the execution of it which necessarily attend sin and sinners And Thirdly The Way whereby he did it not by his word whereby he made the world not by his Power whereby he sustains and rules the things that he hath made not by paying a price of corruptible things not by revealing a way unto us only whereby we our selves might escape that condition wherein we were as some foolishly imagine but by the sacrifice of himself making his soul an Offering for sin and offering up himself unto God through the Eternal Spirit by laying down his Life for us and greater love can no man manifest than by so doing And Fourthly The Infinite Condescension that he used to put himself into that condition wherein by himself he might purge our sins For to this purpose when he was in the form of God he emptied himself of his Glory made himself of no account was made flesh took on him the form of a servant that he might be obedient unto death the death of the Cross. And Fifthly The End of his undertaking for us which was the bringing of us unto God into his Love and Favour here and the Eternal Enjoyment of him hereafter All these things I say doth the Scripture insist frequently and largely upon to set forth the Excellency of the Love of Christ to render it admirable and amiable unto us And these things should we lay up in our Hearts and continually ponder them that we may give due Acceptance and entertainment to this wonderful Love of the Son of God THe Apostle having thus asserted in general the Sacerdotal Office of Christ and the Sacrifice that he offered with the End of it because that could not be done without the greatest Dejection Humiliation and Abasement of the Son that we may not conceive that he was left in or doth yet abide under the same Condition adds the blessed Event and Consequent of his great work and undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate down on the right hand of the Majesty on High These words we have already opened as to their sense and importance The design and meaning of the Holy Ghost in them is nextly to be considered The things to be enquired after to this End are First The scope of the Apostle in these words Secondly The manner of his expressing his intendment and the particulars therein intended Thirdly What he related unto in the Mosaical Oeconomy whereby he strengthened the Argument which he had in hand Two things the Apostle in general designs in these words First That the Lord Christ undertaking to purge our sins did by the one offering of himself perfectly effect it so discharging the whole work of his Priesthood as to the making Attonement for sinners This the blessed issue of his undertaking doth demonstrate Immediately upon his work he entered into the Glorious Condition here expressed a signal pledge and Evidence that his Work was perfected and that God was fully satisfied and well pleased with what he had done Secondly The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words His Spirit did of old signifie both his sufferings and the Glory that should follow 1 Pet. 1.11 as himself interpreted the Scriptures unto his Disciples Luke 24.26 And this upon the close of his work he requested as due unto him upon Compact and Promise John 17.5 These are the things in general designed by the Apostle in these words Secondly The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins and what is particularly intimated therein is to be considered Some mistakes or groundless curiosities must first be removed and then the real importance of the words declared Some contend that the Left Hand of old was most honourable so that the placing of Christ at the Right Hand of God as it denotes his Honour and Glory so also an inferiority unto the Father To this purpose they produce some sayings out of some antient Writers among the Heathen giving the preference of place or dignity unto the Left Hand As these sayings are made use of by the Romanists to answer an Objection of very little moment against Peters Supremacy taken from some antient Episcopal Seals wherein the figure of Paul was placed on the Right Hand of that of Peter But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles And in Scripture the Right Hand doth constantly denote Dignity and Preheminence The instance of Jacobs blessing Josephs Children testifies also the constant usage of those antient times from the intimation of nature it self Gen. 48.17 18 19. And the disposal of the Sheep and Goats at the last day to the Right hand and Left gives the Priviledge to the former So Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand place denoteth a quality of dignity And Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would have signified any lessening or diminution he would not have said sit on my Right Hand but on my Left So that it is Honour and Glory which is signified by this Expression and that only Some granting the Right Hand to denote the most honourable place enquire whither this be spoken in reference unto God the Father himself or unto others that do or may be supposed to sit on his left hand For the first sense contends Maldonate on Matth. 16.19 For saith he though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father yet as to his immediate Rule over the Church he may more shew forth his Power and Glory in the Rule and Government of all things Others contend that it is spoken with respect unto sitting at the left hand above which this is preferred But this whole enquiry is both curious and groundless For First Though sitting at the Right Hand be a token of great Glory and Dignity yet as the Apostle speaks in this very case it is manifest that he is excepted who put all things under him 1 Cor. 15.27 He who thus exalted him over all at his right hand is excepted and Secondly Here is no comparison at all or regard to sitting on the left hand nor is there so where ever that expression is used but only the Glory of Christ the Mediator is absolutely declared And this may be cleared by other instances Solomon placed his Mother when she came unto him on his Right Hand a token of exceeding Honour but he himself sate down on the Throne of the Kingdom 1 Kings 2.19 The Church is said
〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning or as the word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old before they were or existed They had their being and beginning from thee of old they were not but in thy season thou gavest Existence or being unto them Verse 10. Thou hast laid the foundation of the Earth and the Heavens are the works of thy hands TWo things are observable in this Expression of the Creation of all things 1. The Distribution made of them into Heaven and Earth being distinctly mentioned In the consideration of the works of God to admire his Greatness Power and Wisdom in them or to set forth his praise for them it is usual in the Scripture to distribute them into parts the more to fix the Contemplation of the mind upon them and to excite it unto Faith Admiration and Praise So dealeth the Psalmist with the works of Gods Providence in bringing the Children of Israel out of Aegypt Psal. 136. He takes as it were that whole curious work into its several pieces and subjoyns that Inference of praise to every one of them for his mercy endureth for ever And so he dealeth with the works of Creation Psal. 19. and in sundry other places 2. What is peculiar in the Expressions with respect unto each of them Of the Earth it is said he founded it because of its stability and unmoveableness which is the Language of the Scripture He set it fast he established it that it should not be moved for ever It may be also the whole Fabrick of Heaven and Earth is compared to an Aedifice or Building whereof the Earth as the lowest and most depressed part is looked on as the Foundation of the whole but the stability unmoveableness and firmness of it is that which the word expresseth and which is most properly intended 2. Of the Heavens that they are the Works of his hands alluding to the curious frame and garnishing of them with all their Host or Glorious Lights wherewith they are adorned The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 26.13 the beautifulness adorning or garnishing of the Heavens in the Curious Glorious forming and fashioning of them is that which in a way of Distinction the Psalmist aims to express in these words the Heavens are the works of thy hands that which thy Hands thy Power with infinite Wisdom hath framed so as to set off and give lustre and beauty to the whole Fabrick as a Master-Workman doth the upper and more noble parts of his building This is the first thing assigned to the Lord in this Testimony of his Glory The second is in the Change or Abolition of them Most suppose that the Heavens and the Earth at the last day shall only be changed altered or renewed as to their quality and beauty some that they shall be utterly destroyed consumed and abolished The discussing of that doubt belongs not directly to the Interpretation or Exposition of this place neither sense of the words conducing particularly to the Apostles purpose and design in reciting this Testimony It is enough to his Argument that the work which was of old in the Creation of the world and that which shall be in the mutation or abolition of it which is no less an effect of Infinite Power then the former is ascribed unto the Lord Christ. What ever the work be he compares them to a Garment no more to be used or at least not to be used in the same kind wherein it was before and the work it self to the folding up or rolling up of such a garment intimating the Greatness of him by whom this work shall be performed and the facility of the work unto him The whole Creation is as a Garment wherein he shews his Power cloathed unto men Whence in particular he is said to cloath himself with Light as with a Garment And in it is the hiding of his power hid it is as a man is hid with a garment not that he should not be seen at all but that he should not be seen perfectly and as he is it shews the man and he is known by it but also it hides him that he is not perfectly or fully seen So are the works of Creation unto God he so far makes them his garment or cloathing as in them to give out some instances of his Power and Wisdom but He is also hid in them in that by them no creatures can come to the full and perfect knowledge of him Now when this work shall cease and God shall uncloath or unvail all his glory to his Saints and they shall know him perfectly see him as he is so far as a created nature is capable of that comprehension then will he lay them aside and fold them up at least as to that use as easily as a man layes aside a garment that he will wear or use no more This lyes in the Metaphor On this Assertion he insinuates a Comparison between this glorious fabrick of Heaven and Earth and him that made them as to Durableness and Stability which is the thing he treats about complaining of his own misery or mortality For the Heavens and the Earth he declares that they are in themselves of a flux and perishing nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isti they shall perish The word immediately relates to the Heavens but by the figure Zeugma comprehends and takes in the Earth also the Earth and the Heavens shall perish This fading nature of the fabrick of Heaven and Earth with all things contained in them he sets forth First By their future End they shall perish Secondly Their tendency unto that end they wax old as a garment By their perishing the most understand their perishing to their present condition and use in that Alteration or change that shall be made of them Others their utter Abolition And to say the truth it were very hard to suppose that an Alteration only and that to the better a change into a more glorious condition should be thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word as the Greek also being alwayes used in the worst sense for a perishing by a total Destruction Their tendency unto this condition is their waxing old as a garment Two things may be denoted in this Expression 1. The gradual Decay of the Heavens and Earth waxing old worse and decaying in their worth and use 2. A near Approximation or drawing nigh to their End and Period In this sense the Apostle in this Epistle affirms that the Dispensation of the Covenant which established the Judaical Worship and Ceremonies did wax old and decay Chap. 8.13 Not that it had lost any thing of its first Vigour Power and Efficacy before its Abolition The strict Observation of all the Institutions of it by our Saviour himself manifests its Power and Obligation to have continued in its full force And this was typified by the continuance of Moses in his full strength
the Contemplation of his Excellencies for which end they were created Here therefore infinite Wisdom infinite Grace infinite Goodness and infinite Holiness discover themselves in that contrivance of salvation which solves all those difficulties and seeming contradictions keeps entire the Glory of God's Attributes repairs the Honour lost by sin and reduceth the whole Creation into a new Order and subserviency to the Glory of its Maker Hence this great Projection and design is called the Wisdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that wherein he was pleased principally to lay open the fountain and spring of his eternal Wisdom Rom. 11.33 1 Cor. 1.24 And not only so but the manifold wisdom of God Ephes. 3.10 That is infinite Wisdom exerting it self in great and unspeakable variety of means and ways for the accomplishment of the end designed Yea all the Treasures of wisdom are said to be laid out in this matter and laid up in Christ Jesus Col. 2.3 As if he had said that the whole store of infinite wisdom was laid out herein And thus though God made all things in wisdom yet that which he principally proposeth unto our consideration in the creation of all things is his Sovereign Will and Pleasure joyned with infinite Power For his will or pleasure were all things created Rev. 5.11 But in this work of contriving the salvation of sinners he minds us of the counsel of his will Ephes. 1.11 that is the infinite wisdom wherewith the Holy Acts of his Will concerning it were accompanied And the mystery of his good pleasure wherein he designed to gather up all things into one head by Jesus Christ verse 10. Certainly the product of infinite and eternal Wisdom of the Counsel of the Will of the most Holy wherein the Treasures of it were laidout with a design to display it in manifold variety must needs be Great very Great so great as cannot be conceived or expressed Might we here stay to contemplate and admire in our dim and dawning light in our weakness according to the meanness of our apprehensions of the reflections of it in the Glass of the Gospel the Eternity of this contrivance the transactions between Father and Son about it the Retrievment of the lost Glory of God by sin and ruined creation in it the security of the Holiness Righteousness Veracity and Vindictive Justice of God provided for in it with the abundant overflowings of Grace Goodness Love Mercy and Patience that are the life of it we might manifest that there is enough in this Fountain to render the streams flowing from it great and glorious And yet alass what a little what a small portion of its Glory Excellency Beauty Riches is it that we are able in this world to attain unto How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth and yet there is a Proportion between the Understandings of the one and the other but there is none at all between ours and the infinite depths of the Wisdom and Knowledge of God which are laid out in this matter we think as children we speak as children we see darkly as in a glass and the best acting of our faith in this business is humble Admiration and holy Thankfulness Now certainly it is not in the capacity of a creature to cast greater contempt on God than to suppose he would set all his glorious Properties on work and draw forth all the Treasures of his Wisdom to produce or effect that which should be low mean not every way admirable And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom theGospel is and hath been preached as to reject and contemn the whole mystery of it as meer folly as an empty notion fit to be neglected and despised So hath the god of this world blinded the eyes of men that the light of the glorious Gospel should not shine into their minds But when God shall come to be admired in all them thatbelieve on the account of this design of his Grace and Wisdom they will with astonishment see the glory of it in others when it shall be too late for to obtain any benefit by it unto themselves Secondly The Salvation preached in the Gospel is Great upon the account of the way and means whereby it was wrought and accomplished or the great effect of the infinite Wisdom and Grace of God in the Incarnation Mediation and Suffering of his Son Thus was it wrought and no otherwise could it be effected We were not redeemed with silver and gold and corruptible things 1 Pet. 1.18 No such price would be accepted with God Salvation is more precious than to be so purchased Psal. 49.6 7. But it may be it might be effected and brought about by the Law which was God's own Institution either its Precepts or its Sacrifices might effect this work and Salvation may be attained by the works of the Law But yet neither will this suffice For the Law is weak and insufficient as to any such purpose Rom. 8.23 nor would the Sacrifices of it be accepted unto that end Heb. 10.7 8. How then shall it be wrought is there none worthy in heaven or earth to undertake this work and must it cease for ever No the Eternal Son of God himself the Word Power and Wisdom of the Father the brightness of his Glory and the express image of his Person he hath undertaken this work This renders it Great and glorious that the Son of God in his own Person should perform it it must assuredly be great salvation which he came himself to work out And how doth he do it by the mighty word of hispower as he made all things of old No this work is of another nature and in another manner must be accomplished For 1. To this purpose he must be Incarnate made flesh Joh. 1.14 made of a Woman Gal. 4.4 Though hewere in the form of God and equal to God yet he was to humble and empty himself unto and in the form of a man Phil. 2.6 7. This is that great mystery of godliness God manifested in the flesh that the Angels desire to look into That the Son of God should take the Nature of Man into subsistence with himself in the same Person which was necessary for the effecting of this salvation is a thing that the whole Creation must admire unto Eternity And yet this is but an entrance into this work For 2. In this Nature he must be made under theLaw Gal. 4.4 obnoxious to the commands of it and boundto the obedience which it required It became him to fulfillall righteousness that he might be our Saviour for though he were a Son yet he was to learn and yield obedience Without his perfect obedience unto the Law our salvation could not be perfected The Son of God must obey that we may be accepted and crowned The difficulties also temptations and
dangers that attended him in the course of his obedience are inexpressible And surely this renders salvation by him very great But yet there is that remains which gives it another Exaltation For 3. This Son of God after the course of his obedience to the whole will of God must die shed his bloud and make his soul an offering for sin And herein the glory of this salvation breaks forth like the Sun in its strength Obedient he must be unto death the death of the cross Phil. 2.8 If he will be a Captain of salvation to bring many sons to glory he must himself be made perfect by sufferings Heb. 2.10 There were Law and Curse and Wrath standing in the way of our salvation all of them to be removed all of them to be undergone and that by the Son of God For we were not redeemed with silver and gold or corruptible things but with the precious bloud of Christ 1 Pet. 1.18 And therein God redeemed his Church with his own bloud Acts 20.28 And herein assuredly was the love of God manifest that he laid down his life for us 1 Joh. 3.16 This belongs unto the means whereby our salvation is procured Nor yet is this all for if Christ had only died for us our faith in him had been in vain and we had been still in our sins Wherefore 4. To carry on the same work he rose from the dead and now lives for ever to make intercession for us and so save unto the uttermost them that come unto God by him By these means was the salvation preached in the Gospel obtained which surely manifest it to be great salvation Would God have sent his Son his only Son and that in such a manner were it not for the accomplishment of a work as well great and glorious init self as indispensibly necessary with reference untoits end Would the Son himself have so emptied himself of his glory condescended to so low a condition wrestled withsuch difficulties and undergone at length such a cursed and shameful death had not the work been great wherein he was employed O the blindness hardness and stupidityof the sons of men they profess they believe these things to be true at least they dare not deny them so to be but forthe effect of them for the salvation wrought by them they value it the least of all things that they have any acquaintance withall If this salvation thus procured do seize on them in their sleep and fall upon them whether they will or no they will not much resist it provided that it cross them in none of their lusts purposes or pleasures But to see the Excellency of it to put a valuation upon it according to the price whereby it is purchased that they are utterly regardless of Hear ye despisers wonder and perish Shall the Son of God shed his blood in vain Shall he obey and suffer and bleed and pray and die for a thing of nought Is it nothing unto you that heshould undergo all these things Was there want of Wisdom in God or love unto his Son so toemploy him so to use him in a business which you esteem of sovery small concernment as that you will scarce turn aside tomake enquiry after it Assure your selves these things are not so as you will one day find unto your eternal ruine Thirdly This salvation will appear to be great if we shall consider what by it we are delivered from and what we are interested in or made partakers of by vertue thereof These also may denominate salvation to be great and they may therefore be considered apart First What are we delivered from by this salvation In a word Every thing that is evil in this world or that which is to come And all evil may be referred unto two heads 1. That which corrupteth and depraveth the principles of our nature in their being and operation And 2. That which is destructive of our nature as to its well-being and happiness The first of these is sin the latter is punishment and both of them take up the whole nature of evil The particulars comprised in them may not here be distinctly and severally insisted on The former containeth our Apostasie from God with all the consequences of it in darkness folly filth shame bondage restlesness service of lust the world and Sathan and therein constant rebellion against God and diligence in working out our own everlasting ruine all attended with a senseless stupidity in not discerning these things to be evil hurtful noisome corruptive of our natures and beings and for the most part with bruitish sensuality in the approbation and liking of them But he who understands no evil in being fallen off from God the first Cause chiefest Good and last End of all in being under the power of a constant Enmity against him in the disorder of his whole soul and all the faculties of it in the constant service of sin the fruit of bondage and captivity in the most vile condition will be awakened unto another apprehension of these things when a time of deliverance from them shall be no more The latter of these consists in the wrath or curse of God and comprizeth what ever is or may be poenal and afflictive unto our Nature unto Eternity Now from both these with all their effects and consequences are Believers delivered by this salvation namely from sin and wrath The Lord Christ was called Jesus because he saves his people from their sins Matth. 1.21 And he isalso the Saviour who delivers them from the wrath to come 1 Thess. 1.10 And this is great salvation If a man be but the means of delivering another from poverty imprisonment or a dangerous disease especially if such a one could be no otherwise delivered but by him how great is the kindness of it esteemed tobe and that deservedly Providential deliverances from imminent dangers of death temporal are looked on as great salvations and that by good men and so they ought to be 2 Cor. 1.10 But what are all these unto this salvation What is the sickness of the body unto the disease yea the death of the soul What is imprisonment of the out-ward man under the wrath of poor worms like our selves and that for a fewdays unto the chains of everlasting darkness What is alittle outward want and poverty to the want of the favour love and presence of God unto Eternity What is death temporal past in a moment an end of troubles anentrance into Rest unto death eternal an eternaldying under the curse wrath and righteous vengeance of the holyGod These things have no proportion one to another So unexpressibly great is this salvation that there is nothing left us to illustrate it withall And this excellency of Gospel salvation will at length be known to them by whom at present it is despised when they shall fall and perish under the want of it and that to Eternity Lastly This salvation is Great upon the
from the beginning of the world unto the end of it think otherwise and will glorifie Godto eternity for the righteousness of his judgments on them thatobey not the Gospel But Secondly Suppose the destruction of these persons be in itself righteous yet there may be some remedy and relief provided for them that they maynot actually fall under it there may yet some way of escape remain for them and so their ruine not be so unavoidable as is pretended It hath been shewed that itwas a righteous thing that the transgressors of the Law should perish and yet a way of escape is providedfor them God is merciful and things may be found atthe last day otherwise than now they are reported at least allthat Faith Diligence Obedience and Holiness which is spoken of is not required to free men from being neglecters of the Gospel so that they who come short of them may nevertheless escape I answer that we are not now discoursing of the Nature of that Faith and Obedience which is required tointerest men in Gospel salvation But certain it is that it will be found to be that which the Word requires and no other even that faith which purifieth the heart that faith which reformeth the life that faith which is fruitful in good works that faith which bringeth forth universal Holiness without which no man shall see God A faith consisting with the love and service of sin with neglect of Gospel duties with conformity to the Word with a sensual profane or wicked life will stand men in no stead in this matter But this is not the subject of our present discourse It may suffice in general that the Faith and Obedience which the Gospel requireth are indispensably necessary to free men from being Gospel despisers what they are is all our concernment to enquire and learn for where they are wanting there is no relief nor remedy what ever wind and ashes of vain hopes men may feed upon and deceive themselves withall It is true there was a remedy provided for the transgression of the Law and this remedy was 1. Reasonable in that there was no mixture of mercy or grace in that dispensation And God saw meet to glorifie those properties of his Nature as well as those which before shone forth in the Creation of all things and giving of the Law Pardoning mercy was not sinned against in the breach of the Law and therefore that might interpose for a relief which was done accordingly And yet 2. Neither would this have been either reasonable or righteous if that only and last way of satisfying the Righteousness and the Law by the sufferings and Sacrifice of the Son of God had not intervened Without this Mercy and Grace must have eternally rested in the bosome of God without the least exercise of them as we see they are in respect unto the Angels that sinned whose Nature the Son of God assumed not thereby to relieve them And 3. This relief was declared immediately upon the entrance of sin and the promises of it renewed continually until it waswrought and accomplished And hereby it became the subject of the whole Book of God and the principal matter of all entercourse between God and sinners But all these things fully discover that there neither is nor can any relief be provided for them that sin against the Gospel For 1. From what spring what fountain should it proceed Mercy and Grace are principally sinned against in it and their whole design of it therein defeated The utmost of mercy and grace is already sinned against and what remaineth now for the relief of a sinner Is there any other Propertie of the Divine Nature whose consideration will administer unto men any ground of hope Is there any thing in the Name of God in that Revelation that he hath made of himself by his Works or in his Word to give them encouragement Doubtless nothing at all But yet suppose that God had not laid out all the riches and treasures of his Wisdom Grace Love and Goodness in Gospel salvation by Jesus Christ which yet he affirmeth that he hath suppose that in Infinite Mercy there were yet a reserve for pardon by what way and means 2. Should it be brought forth and made effectual We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners had not way been made for it by the Bloud of his Son what then Shall Christ die again that the despisers of the Gospel may be saved Why besides that the Scripture affirms positively that henceforth he dieth no more and that there is no more sacrifice for sin this is the most unreasonable thing that can be imagined Shall he die again for them by whom his death hath been despised Is the Bloud of Christ such a common thing as to be so cast away upon the lusts of men Besides when should he make an end of dying They who have once neglected the Gospel may do so upon a second trial nay undoubtedly would do so and thence should Christ often die often be offered and all still in vain Neither hath God any other Son to send to die for sinners he sent his only begotten Son once for all and he that believeth not on him must perish for ever In vain then will all mens expectations be from such a mercy as there is nothing to open a door unto nor to make way for its exercise Nay this mercy is a meer figment of secure sinners there is no such thing in God All the mercy and grace that God hath for his creatures is engaged in Gospel salvation and if that be despised in vain shall men look for any other Neither 3. Is there any word spoken concerning any such relief or remedy for Gospel neglecters Pardon being provided for transgressions of the Law instantly it is promised and the whole Scripture is written for the manifestation of it but as for a provision of mercy for them that despise theGospel where is any one word recorded concerning it Nay doth not the Scripture in all places fully and plainly witness against it He that believeth not shall be damned There remains no more sacrifice for sin He that believeth not the wrath of God abideth on him And will men yet feed themselves with hopes of mercy whilst they neglect the Gospel Well fare them who being not able to retrieve secure sinners against this light and evidence of the want of any relief reielved for them have carried the whole matter behind the curtain and invented a Purgatory for them to help them when they are gone from hence and cannot return to complain of them by whom they are deceived But this also as all other reliefs will prove a broken reed to them that lean on it for they who neglect the Gospel must perish and that eternally for the mouth of the Lord hath spoken it Thirdly Then all hopes of escaping must arise from hence That he whose right it is
likeness of it was brought forth upon their souls and by the renewing of their minds transformed quite into another image in their souls Chap. 12.2 This the Apostle most excellently expresseth 2 Cor. 3.18 A constant believing contemplation of the Glory of God in this salvation by Christ will change the mind into the image and likeness of it and that by various degrees untill we attain unto perfection when we shall know as we are known Accustoming of our minds unto these things will make them heavenly and our affectious which will be conformed unto them holy This is the way to have Christ dwell plentifully in us and for our selves to grow up into him who is our head And is it nothing to get our minds purged from an evil habit enclining unto earthly things or continually forging foolish and hurtful Imaginations in our hearts This Meditation will cast the soul into another mould and frame makeing the heart a good treasure out of which may be drawn at all times Good things new and old 2. Consolation and supportment under all Afflictions will from hence spring up in the soul. When the Apostle would describe that property of faith whereby it enables a Believer to do and suffer great things joyfully and comfortably he doth it by its work and effect in this matter it is saith he the substance of things hoped for and the evidence of things not seen Chap. 11.1 that is it brings into the soul and makes evident unto it the great things of this salvation the great things of the Love and Grace of God therein and thus it doth no otherwise than by a constant contemplation and holy admiration of them and when this is once done he multiplyes instances to evince what great Effects it will produce especially in its enabling of us to go through difficulties tryals and afflictions And the same also he ascribeth unto Hope which is nothing but the souls waiting and expectation to be made partaker of the fulness of this salvation whose greatness and satisfactory Excellency it doth admire Rom. 5.2 3 4 5. When any Affliction or Tribulation presseth upon a believer hâ— can readily divert his thoughts from it unto the rich grace of God in this salvation which will fill his heart with such a sense of his love as shall carry him above all the assaults of his trouble And a direction to this purpose the Apostle pursues at large Rom. 8.16 17 18 24 25 34 35 36 37 38. This is a safe harbour for the soul to betake it self unto in every storm as he teacheth us again 2 Cor. 4.16 17 18. Whatever befalls us in our outward man though it should press so sore upon us as to ruine us in this world yet we faint not we despond not and the reason is because these things which we suffer bear no proportion unto what we enjoy or expect and the way whereby this consideration is made effectual unto us is by a constant Contemplation by faith on the great unseen things of this salvation which takes off our minds and spirits from a Valuation of the things which we presently suffer and endure And this experience assures us to be our only relief in afflictions which undoubtedly it is our wisdom to be provided for 3. The same may be said concerning Persecution one especial part of Affliction and commonly that which most entangles the minds of them that suffer Now no man can endure Persecution quietly patiently constantly according to the Will of God especially when the Devil pursues his old design of bringing it home unto their persons Job 2.5 unless he hath in readiness a greater Good which shall in its self and in his own mind out-ballance the evil which he suffers And this the Grace of this Salvation will do The soul that is exercised in the contemplation and Admiration of it will despise and triumph over all his outward sufferings which befall him on the account of his interest therein as all Persecution doth This the Apostle declares at large Rom. 8.31 32 33 34. He directs us to an holy Meditation on Gods electing Love the Death and Mediation of Christ the two springs of this Meditation And thence leads us v. 35 36. to a supposition of the great and sore persecutions that may befall us in this world and from the former consideration triumphs over it all v. 37. with a joy and exaltation beyond that of Conquerors in a battle which yet is the greatest that the nature of man is capable of in and about temporal things When the soul is prepossessed with the Glory of this Grace and his interest therein it will assuredly bear him up against all the threatnings reproaches and persecutions of this World even as it did the Apostles of old making them esteem that to be their Honour and Glory which the World looked on as their shame Acts 5.41 and without this the heart will be very ready to sink and faint 4. This also will greatly tend unto the confirmation of our faith by giving us a full Experience of the things that we do believe Then the Heart is immovable when it is established by Experience when we find a substance a reality a spiritual nourishment in things proposed unto us Now how can this be obtained unless we are conversant in our minds about them unless we dwell in our thoughts and affections upon them For thereby do we taste and find how good the Lord is in this work of his Grace Thus this duty being on many accounts of so great importance we may do well to consider wherein it consisteth and there are these four things belonging unto it First Intense Prayer for a Spirit of Wisdom and Revelation to give us an Acquaintance with the Mysterie and Grace of this great salvation In our selves we have no inbred knowledge of it nor can we by our own endeavours attain unto it We must have a new understanding given us or we shall not know him that is true 1 Job 5.20 For notwithstanding the Declaration that is made of this Mysterie in the Gospel we see that the most men live in Darkness and Ignorance of it It is only the Spirit of God which can search these deep things of God and reveal them unto us 1 Cor. 2.10 By him must he who commanded light to shine out of darkness shine into our hearts to give us the light of the knowledge of this glory of God in the face of Jesus Christ 2 Cor. 4.6 And therefore the Apostle prayes for the Ephesians that God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him that the eyes of their understandings being opened they may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatness of his power to us ward who believe Chap. 1.17 18 19. And for the Colossians that they might come unto all riches of the
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
havâ— more Assurance of success more Assistance in the conflict more Joy in the tryal than any other Conquerors have Or we do not only conquer but triumph also For Satan he tells Believers that they have overcome the wicked one 1 John 12.13 14. And shews how it came to pass that they should be able to do so Chap. 4. v. 7. It is because greater is he that is in them than he that is in the world The Good Spirit which he hath given unto them to help and assist them is infinitely greater and more powerful than that evil Spirit which rules in the Children of disobedience And by this means is Satan bruised even under their feet A conflict indeed we must have with them we must wrestle with principalities and powers in heavenly places but the success is secured through the Assistance we receive from this Captain of our salvation The World also is subdued in them and by them 1 John 5.4 Whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Faith will do this work it never failed in it nor ever will He that believeth shall overcome the whole strength of Christ is engaged unto his Assistance Sin is the worst and most obstinate of all their Enemies This puts them hard to it in the Battle and makes them cry out for aid and help Rom. 7.24 But this also they receive strength against so as to carry away the day I thank God saith the Apostle through Jesus Christ our Lord v. 15. namely for deliverance and victory Sin hath a double design in its Enmity against us 1. To reign in us 2. To condemn us If it be disappointed in these designs it is absolutely conquered and that it is by the Grace of Christ. As to its Reign and Dominion it is perfectly defeated for the present Rom. 6.14 The means of its Rule is the Authority of the Law over us that being removed and our souls put under the Conduct of Grace the Reign of sin comes to an end Nor shall it condemn us Rom. 8.1 And what can it then do Where is the voice of this Oppressor It abides but a season and that but to endure and dye Death also contends against us by its own sting and our fear but the first by the Grace of Christ is taken from it and the latter we are delivered from and so have the Victory over it And all this is the work of this Captain of our salvation for us and in us 5. He doth not only conquer all their Enemies but he avenges their sufferings upon them and punisheth them for their Enmity These enemies though they prevail not absolutely nor finally against the Sons of God yet by their Temptations Persecutions Oppressions they put them oft times to unspeakable hardships sorrow and trouble This the Captain of their salvation will not take at their hands but will avenge upon them all their ungodly endeavours from the lowest unto the greatest and highest of them Some he will deal withal in this world but he hath appointed a day wherein not one of them shall escape See Rev. 20.10 14. Devil and Beast and false Prophet and Death and Hell shall altogether into the lake of fire 6. He provides a Reward a Crown for them and in the bestowing thereof accomplisheth this his blessed Office of the Captain of our salvation He is gone before the Sons into Heaven to make ready their Glory to prepare a place for them and he will come and receive them unto himself that where he is there they may be also John 14.2 3. When he hath given them the Victory he will take them unto himself even unto his Throne Rev. 3.22 And as a Righteous Judge give unto them a crown of Righteousnâ—ss and Glory 2 Tim. 4.8 And thus is the whole work of conducting the Sons of God unto Glory from first to last committed unto this great Captain of their salvation and thus doth he discharge his Office and trust therein and blessed are all they who are under his leading and guidance And all this should teach us First To betake our selves unto him and to relye upon him in the whole course of our Obedience and all the passages thereof To this purpose is he designed by the Father this hath he undertaken and this doth he go through withal No address that is made unto him in this matter will he ever refuse to attend unto no Case or Condition that is proposed unto him is too hard for him or beyond his Power to relieve He is careful watchful tender faithful powerful and all these Properties and blessed Endowments will he exercise in the discharge of this Office What should hinder us from betaking our selves unto him continually Is our Trouble so small are our Duties so ordinary that we can wrestle with them or perform them in our own strength Alas we can do nothing not think a good thought not endure a reproachful word And what ever we seem to do or endure of our selves it is all lost for in us there dwelleth no good thing Or are our Distresses so great our Temptations so many our corruptions so strong that we begin to say there is no hope Is any thing too hard for the Captain of our salvation Hath he not already conquered all our enemies Is he not able to subdue all things by his Power Shall we faint whilest Jesus Christ lives and reigns But it may be we have looked for Help and Assistance and it hath not answered our Expectation so that now we begin to faint and despond Sin is not subdued the World is still triumphant and Satan rageth as much as ever his Temptations are ready to pass over our souls But have we sought for his Help and Assistance in a due manner with faith and perseverance unto right Ends of his Glory and Advantage of the Gospel Have we taken a right measure of what we have received Or do we not complain without a cause Let us not judge according to outward appearance but judge righteous judgement What is it to us if the World triumph if Satan rage if Sin tempt and vex we are not promised that it shall be otherwise But are we forsaken Are we not kept from being prevailed against If we ask amiss or for improper Ends or know not what we do receive or think because the strength of Enemies appears to be great we must fail and be ruined Let us not complain of our Captain for all these things arise from our own Unbelief Let our Application unto him be according unto his Command our Expectations from him according to the Promise our Experiences of what we receive be measured by the Rule of the Word and we shall find that we have all grounds of Assurance that we can desire Let us then in every condition look unto Jesus the Author and finisher of our faith who hath undertaken the leading of us in the
of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him Now nothing of all this could have been made known unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God Without this what ever else he had done or suffered had been lost as unto the interest of the glory of God This then being that which he principally aymed at this design must needs be greatly in his mind He took care that so great Glory built on so great a foundation as his Incarnation and Mediation should not be lost His other work was necessary but this was a Joy of heart and soul unto him Secondly The Salvation of the Sons to be brought unto glory with all their Interest in the Benefit of his sufferings depended on this work of his How much he sought that his whole work declares For their sakes it was that he came down from Heaven and was made flesh and dwelt amongst them for their sakes did he undergo all the miseries that the world could cast upon him for their sakes did he undergo the Curse of the Law and wrestle with the Displeasure and Wrath of God against sin And all this seemed as it were little unto him for the love he barâ— them as Jacobs hard service did to him for his love unto Rachel Now after he had done all this for them unless he had declared the Name of God unto them in the Gospel they could have had no Benefit by it For if they believe not they cannot be saved And how should they believe without the word and how or whence could they hear the word unless it had been preached unto them They could not of themselves have known any thing of that name of God which is their life and salvation Some men talk of I know not what Declaration of Gods Name Nature and Glory by the works of Nature and Providence but if the Lord Christ had not indeed revealed declared and preached these things these Disputers themselves would not have been in any other Condition than all mankind is who are left unto those Teachers which is most dark and miserable The Lord Christ knew that without his performance of this work not one of the Sons the conduct of whom to glory he had undertaken could ever have been brought unto the knowledge of the name of God or unto faith in him or obedience unto him which made him earnestly and heartily engage into it Thirdly Hereon depended his own Glory also His Elect were to be gathered unto him in among and over them was his glorious Kingdom to be erected Without their Conversion unto God this could not be done In the state of nature they also are children of Wrath and belong to the Kingdom of Satan And this Declaration of the name of God is the great Way and means of their Calling Conversion and Translating from the power of Satan into his Kingdom The Gospel is the Rod of his strength whereby his people are made willing in the day of his power In brief the gathering of his Church the setting up of his Kingdom the establishment of his Throne the setting of the Crown upon his head depend wholly on his declaring the name of God in the preaching of the Gospel Seeing therefore that the glory of God which he aimed at the salvation of the Sons which he sought for and the Honour of his Kingdom which was promised unto him do all depend on this Work it is no wonder if his Heart were full of it and that he rejoyced to be engaged in it And this Frame of heart ought to be in them who under him are called unto this work The work it self we see is noble and excellent such as the Lord Christ carried in his Eye through all his sufferings as that whereby they were to be rendered useful unto the glory of God and the souls of men And by his Rejoycing to be engaged in it he hath set a Pattern unto them whom he calls to the same Employment Where men undertake it for filthy lucre for self Ends and carnal Respects this is not to follow the Example of Christ nor to serve him but their own bellies Zeal for the glory of God Compassion for the souls of men Love to the Honour and Exaltation of Christ ought to be the principles of men in this undertaking Moreover the Lord Christ by declaring that he will set forth the praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very End of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the glory of the Grace of God Ephes. 1.6 that it may be set forth in them and by them This is the End of the Institution of all Ordinances of Worship in the Church Ephes. 3.8 9 10. And in them do they set forth the Praises of God unto men and Angels This is the Tendency of Prayer the Work of Faith the fruit of Obedience It is a fond imagination which some have fallen upon that God is not praised in the Church for the work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our design in all our Worship of God especially in what we perform in the Church To set forth his praise to declare his name to give glory unto him by believing and the profession of our faith is the End of all we do And this is the first Testimony produced by our Apostle His next is taken from Psalm 18.2 I will put my trust in him The whole Psalm literally respects David with his Streights and Deliverances not absolutely but as he was a Type of Christ. That he was so the Jews cannot deny seeing the Messiah is promised on that account under the name of David And the close of the Psalm treating of the calling of the Gentiles as a fruit of his deliverance from sufferings manifest him principally to be intended And that which the Apostle intends to prove by this Testimony is that he was really and truly of one with the Sons to be brought unto glory and that he doth from hence inasmuch as he was made and brought into that condition wherein it was necessary for him to trust in God and act in that Dependance upon him which the nature of man whilest exposed unto Troubles doth indispensibility require Had he been only God this could have been spoken of him
for those who have thus in any measure known the terror of the Lord they will be secured from you by his Grace Besides what ground do such men leave unto the Lord Christ to stand upon as it were in his Intercession for us in Heaven Do they not take that blood out of his hand which he is carrying into the Holy Place And how do they despoil him of his Honor in taking of from his work a miserable employment when men shall study and take pains to perswade themselves and others that Christ hath not done that for them which he hath done for all that are his and which if he hath not done for them they must perish for evermore Is it worth the while for them to weaken Faith Love and Thankfulness unto Christ From whom can such men look for their Reward Can Right Reason or a Light within be no otherwise adored but by sacrificing the blood of Christ unto them no otherwise be enthroned but by deposing him from his Office and taking his work out of his hand and by an horrible ingratitude because they know no other could do that work to conclude that it is needless Are men so resolved not to be beholding unto Jesus Christ that rather than grant that he hath made Reconciliation for us by his blood they will deny that there was any need that any such Reconciliation should be made O the depths of Satan Oh the stupidity and blindness of men that are taken alive by him and lead captive at his pleasure 2. They who would come unto God by Christ may see what in the first place they are to look after Indeed if they are once brought into that Condition wherein they will seriously look after him they will not be able to look from it though for a while it may be they will be unwilling to look unto it Reconciliation they must have or they can have no peace This lyes straight before them they are willing it may be to look upon the right hand and the left to see if there be any thing nigh them that will yield them relief but all is in vain If any thing else gives them ease it gives them poyson if it gives them peace it gives them ruine Reconciliation by the blood of Christ is the only relief for their souls And nothing more discovers the vanity of much of that Religion which is in the world than the regardlesness of men in looking after this which is the Foundation-stone of any durable building in the things of God This they will do and that they will do but how they shall have an interest in the Reconciliation made for sin they trouble not themselves withall II. The Lord Christ suffered under all his temptations sinned in none He suffered being tempted sinned not being tempted He had the Heart of a man the Affections of a man and that in the highest degree offense and tenderness What ever sufferings the soul of a man may be brought under by Grief Sorrow Shame Fear Pain Danger loss by any afflictive passions within or impressions of force from without he underwent he felt it all Because he was alwayes in the Favour of God and in the assurance of the indissolubility of the Vnion of his Person we are apt to think that what came upon him was so overballanced by the Blessedness of his Relation unto God as not to cause any great Trouble unto him But we mistake when we so conceive No sorrows were like to his no sufferings like unto his He fortified not himself against them but as they were meerly poenal he made bare his breast unto their strokes and laid open his soul that they might soak into the inmost parts of it Isa. 50.6 All those Reliefs and diversions of this life which we may make use of to alleviate our sorrows and sufferings he utterly abandoned He left nothing in the whole Nature of sorrow or suffering that he tasted not and made experience of Indeed in all his sufferings and temptations he was supported with the thoughts of the glory that was set before him but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings All the advantage that he had above us by the Excellency of his Person was only that the sorrows of his heart were enlarged thereby and he was made capable of greater enduring without sin And it was to be thus with him 1. Because although the Participation of Humane Nature was only necessary that he might be an High Priest yet his sufferings under Temptations were so that he might be a merciful High Priest for tempted sufferers Such have need not only to be saved by his Attonement but to be relieved favoured comforted by his Grace They did not only want one to undertake for them but to undertake for them with Care Pity and tenderness Their state required delivery with compassion God by that way of Salvation that he provides for them intends not only their final Safety in Heaven but also that in the sense of the first fruits of it in this world they may glorifie him by Faith and Thankful Obedience To this end it was necessary that they should have relief provided for them in the Tenderness and Compassion of their High Priest which they could have no greater pledge of than by seeing him for their sakes exposing himself unto the miseries which they had to conflict withal and so alwayes to bear that sense of them which that impression would surely leave upon his soul. And 2. Because although the Lord Jesus by vertue of the Vnion of his Person and plenary unction with the Spirit had an habitual fulness of mercy and compassion yet he was to be particularly excited unto the exercise of them towards the Brethren by the experience he had of their condition His internal habitual fulness of Grace and mercy was capable of excitation unto suitable actings by external Objects and sensible Experience It added not to his mercifulness but occasioned his readiness to dispose it unto others and shut the door against pleas of delaying succour He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his Temptations and thereon seeing his Brethren conflicting with the like difficulties is ready to help them and because his Power is proportioned unto his Will it is said he is able And what ever may be the real effects on the mind of Christ from his temptations and sufferings now he is in Heaven I am sure they ought to be great on our Faith and Consolation when we consider him undergoing them for this very end and purpose that seeing he was constituted our High Priest to transact all our Affairs with God he would be sensible of that condition in his own person which he was afterwards to present unto God for relief to be afforded unto it III. Temptations cast souls into Danger They have need