of old spoken unto the Fathers in the Prophets hath in these last dayes spoken unto us in the Son whom he hath appointed heir of all by whom also he made the worlds THe Apostle intending a comparison between the Mosaical Law and the Gospel referreth it unto two Heads First Their Revelation and Institution whence the Obligation to the Observance of the one and the other did arise and Secondly Their whole Nature Vse and Efficacy The First he enters upon in these words and premising that wherein they did agree distinctly layes down the severals wherein the difference between them doth consist both which were necessary to compleat the comparison intended That wherein they agree is the Principal Efficient Cause of their Revelation or the Prime Author from whom they were This is God He was the Author of the Law and Gospel He spake of old in the Prophets he spake in the last dayes in the Son Neither of them were from Men not one from one Principle and the other from an other both have the same Divine Original See 2 Tim. 3.16 2 Pet. 1.16 17 18 19 20 21. Herein they both agree Their difference in this respect namely of their Revelation he refers to four Heads all distinctly expressed saving that some branches of the Antithesis on the part of the Gospel are only included in the opposite expressions that relate unto the Law Their difference First Respects the manner of their Revelation and that in two particulars 1. The Revelation of the Will of God under the Law was given out by divers parts that under the Gospel at once or in one dispensation of Grace and Truth 2. That in diverse manners this one way only by the Spirit dwelling in the Lord Christ in his fulness and by him communicated unto his Apostles Secondly The Times and Seasons of their Revelation that of the Law was made of Old formerly in Times past This of the Gospel in these last dayes Thirdly The Persons to whom the Revelation of them was made That was to the Fathers this to us Fourthly And principally the Persons by whom these Revelations were made That was by the Prophets this by the Son God spake then in the Prophets now he hath spoken in the Son The whole stress of the Apostles Argument lying on this last instance omitting the prosecution of all the other particulars he enters upon the further description of this immediate Revealer of the Gospel in whom God spake the Son and layes down in general 1. The Authority committed unto him God made him Heir of all 2. The Ground and Equity of committing that great Power and trust unto him in those words by whom also he made the worlds whereby he opens his way to the farther declaration of his Divine and incomparable Excellencies wherein he is exalted far above all or any that were employed in the Revelation or Administration of the Law of Moses and the holy Worship instituted thereby All these particulars must be opened severally that we may see the intendment of the Apostle and the force of his Argument in the whole and some of them must necessarily be somewhat largely insisted on because of their influence into the ensuing Discourse I. That wherein the Law and Gospel do both agree is that God was the Author of them both About this there was no difference as to the most of them with whom the Apostle treated This he takes for granted For the Professing Jews did not adhere to Mosaical Institutions because God was their Author not so of the Gospel but because they were given from God by Moses in such a manner as never to be changed or abrogated This the Apostle layes down as an acknowledged Principle with the most that both Law and Gospel received their Original from God himself proving also as we shall see in the progress of our Discourse to the conviction of others that such a Revelation as that of the Gospel was foretold and expected and that this was it in particular which was preached unto them Now God being here spoken of â—n distinction from the Son expresly and from the Holy Ghost by evident implication it being He by whom he spake in the Prophets that name is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially to denote primarily the Essence or being of the Deity and each person as partaking in the same nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting primarily one certain Person and the divine nature only as subsisting in that Person This is the Person of the Father as elsewhere the Person of the Son is so signified by that name Acts 20.28 John 1.1 2. Rom. 9.5 1 Tim. 3.16 1 John 3.16 Chap. 5.20 As also the Person of the Holy Spirit Acts 5.3 4. 1 Cor. 12.7 11. Col. 2.2 So that God even the Father by the way of eminency was the peculiar Author of both Law and Gospel of which afterwards And this observation is made necessary from hence even because he immediately assigns Divine Properties and Excellencies unto another Person evidently distinguished from him whom he intends to denote by the name God in this place which he could not do did that name primarily express as here used by him the divine nature absolutely but only as it is subsisting in the Person of the Father From this head of their Agreement the Apostle proceeds to the instances of the difference that was between the Law and the Gospel as to their Revelation from God of which a little inverting the order of the words we shall First consider that which concerns the Times of their giving out sundry of the other instances being regulated thereby For the First or the Revelation of the Will of God under the Old Testament it was of old God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly or of old Some space of time is denoted in this word which had then received both its beginning and end both which we may enquire after Take the word absolutely and it comprizes the whole space of time from the giving out of the first Promise unto that End which was put unto all Revelations of publick use under the Old Testament Take it as relating to the Jews and the rise of the time expressed in it is the giving of the Law by Moses in the Wilderness And this is that which the Apostle hath respect unto He had no contest with the Jews about the first Promise and the service of God in the world built thereon nor about their Priviledge as they were the Sons of Abraham but only about their then present Church Priviledge and claim by Moses Law The proper date then and bound of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old is from the giving out of Moses Law and therein the constitution of the Judaical Church and Worship unto the close of publick Prophecie in the dayes of Malachi From thence to the dayes of John Baptist God granted no extraordinary Revelation of his Will as to the standing
was said that God spake to him face to face it is also affirmed that he did not nor could see the face of God Exod. 33.20 See John 1.17 18. Both those expressions intend only that God revealed himself unto him in a more clear and familiar way than he had done unto other Prophets or would do whilest that administration continued For although the things which he revealed to and by other Prophets were more clear evident and open to the understanding of believers than they were in the Revelation made to Moses they being intended as Expositions of it yet in the way of the Revelation its self God dealt more clearly and familiarly with Moses than with any other Prophet of that Church whatever The Second difference assigned is vain Of the times and seasons wherein the Prophets received their Visions there can be no determinate rule assigned Many of them were at ordinary seasons whilest they were waking and some about the employment of their Callings as Amos Chap. 7. v. 15. The Third also about the consternation of Spirit which befell other Prophets is groundless Sometimes it was so with them as the instance of Daniel proves Chap. 7.28 Chap. 10. v. 8. and so it befell Moses himself Heb. 12.21 which if we attain to that place we shall prove the Jews themselves to acknowledge Ordinarily it was otherwise as with him so with them as is manifest in the whole story of the Prophets There is the same mistake in the last difference assigned Moses did not so receive the Spirit of Prophecy as that he could at his own pleasure reveal those things which were not discoverable but by that Spirit or speak out the mind of God infallibly in any thing for the use of the Church without actual inspiration as to that particular which is evident from the mistake that he was under as to the manner of his Government which he rectified by the advise of Jethro Exod. 18.19 And likewise in other Instances did he wait for particular Answers from God Numb 15.34 To have a comprehension at once of the whole Will of God concerning the obedience and salvation of the Church was a Priviledge reserved for him who in all things was to have the preheminence And it seems that Maimonides himself in his exaltation of Moses excepted the Messiah For whereas in the Hebrew and Latin Copies of More Nebuch part 2. cap. 45. there are these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Buxtorf renders est gradus hic etiam praestantissimorum consiliariorum Israelis this is the degree in Prophecy of the Counsellors of Israel the Arabick or Original hath And this also is the degree of the Messiah of Israel who goeth before or excelleth all others that is in point of Prophecy Not to follow them in their imaginations the just priviledges of Moses above all other Prophets lay in these three things 1. That he was the Law-giver or Mediator by whom God gave that Law and revealed that Worship in the observation whereof the very being of the Judaical Church did consist 2. That God in the Revelation made unto him dealt in a more familiar and clear manner as to the way of his outward dealing than with any other Prophets 3. In that the Revelation made unto him concerned the ordering of the whole house of God when the other Prophets were employed only about particulars built on his foundation In these things consisted the just and free preheminence of Moses which whether it were such as would warrant the Jews in their obstinate adherence to his Institutions upon their own Principles shall be enquired into But before we manifest that indeed it was not the Revelation of the mind of God in and by the Son which is compared with and preferred before and above this of Moses must be unfolded and this we shall do in the ensuing Observations 1. The Lord Jesus Christ by vertue of the Vnion of his Person was from the womb filled with a perfection of Gracious Light and Knowledge of God and his Will An actual exercise of that Principle of holy Wisdom wherewith he was endued in his infancy as afterwards he had not Luke 2.52 Nor had he in his humane nature an absolutely infinite comprehension of all individual things past present and to come which he expresly denyes as to the day of Judgement Mat. 24.36 Mark 13.32 but he was furnishâ—d with all that Wisdom and Knowledge which the humane nature was capable of both as to principle and exercise in the condition wherein it was without destroying its finite being and variety of conditions from the Womb. The Papists have made a vain Controversie about the knowledge of the humane soul of Christ. Those whom they charge with error in this matter affirm no more than what is expresly asserted in the places of Scripture above mentioned and by their answers unto those places it is evident how little they care what scorn they expose the Scripture and all Religion unto so they may secure their own mistakes But this Wisdom whatever it were is not that whereby God so revealed his mind unto him as thereby to be said to speak to us in him He had it by his Vnion and therefore immediately from the Person of the Son sanctifying that nature by the Holy Ghost which he took into subsistence with himself But the Revelation by which God spake in him unto us was in a peculiar manner from the Father Revel 1.1 and as we have shewed it is the Person of the Father that is here peculiarly spoken of And hence the enquiry of some on this place how the Second Person revealed himself to the humane nature is not to the purpose of it For it is the Person of the Father that is spoken of So that 2. The Commission Mâ—ssion and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God unto the Church were peculiarly from the Father For the whole work of his Mediation he received command of the Father John 10.18 and what he should speak John 12.4 according to which commandment he wrought and taught John 14.31 Whence that is the common Periphrasis whereby he expressed the Person of the Father he that sent him as also he that sealed and anointed him And his Doctrine on that account he testified was not his his own that is primarily or originarily as Mediator but his that sent him John 7.16 It was from the Father that he heard the word and learned the Doctrine that he declared unto the Church And this is asserted where ever there is mention made of the Fathers sending sealing anointing commanding teaching him of his doing the wiâ—l speaking the words seeking the Glory obeying the commands of him that sent him See John 8.26 28 40. Chap. 14.10 c. 15.15 Revel 1.1 And in the Old Testament Zech. 2.8 Isa. 48.15 16 17. Chap. 50.4 That blessed Tongue of the Learned whereby God spake in and by
him the refreshing word of the Gospel unto poor weary sinners was the gift of the Father 3. As to the manner of his receiving of the Revelation of the Will of God a double mistake must be removed and then the nature of it must be declared 1. The Socinians to avoid the force of those Testimonies which are urged to confirm the Deity of Christ from the assertions in the Gospel that he who spake to the Disciples on earth was then also in Heaven John 3.13 Chap. 6.35 51. Chap. 7.32 33 41 42 57 58. Chap. 8.29 have broached a Mahumetan fancy that the Lord Christ before his entrance on his publick Ministry was locally taken up into Heaven and there instructed in the mysterie of the Gospel and the mind of God which he was to reveal Catech. Raccov cap. 3. de Offic. Ch. Prophet Quest. 4 5. Smalcius de Divinitat Christi cap. 4. Socin Respons ad Paraen Vol. pag. 38 39. But 1. There was no cause of any such Rapture of the humane Nature of Christ as we shall evidence in manifesting the way whereby he was taught of the Father especially after his Baptism 2. This imaginary Rapture is grounded solely on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord Christ in his whole Person was no more than a meer man 3. There is no mention of any such thing in the Scripture where the Fathers revealing his mind and will to the Son is treated of which had it been ought not to have been omitted 4. The fancy of it is expresly contrary to Scripture for 1. The Holy Ghost affirms that Christ entered once into the Holy Place and that after he had obtained eternal Redemption Heb. 9.12 which should have been his second entrance had he been taken thither before in his humane nature so that coming of his into the world which we look for at the last day is called his second coming his coming again because of his first entrance into it at his incarnation Heb. 9.28 2. He was to suffer before his entry into Heaven and his glory therein Luke 24.26 And 3. As to the time of his Ascension which these men assign namely the forty dayes after his baptism it is said expresly that he was all that time in the wilderness amongst the wild Beasts Mark 1.13 So that this figment may have no place in our enquiry into the way of the Fathers speaking in the Son 2. Some lay the whole weight of the Revelation of the will of God unto Christ upon the endowments of the Humane Nature by vertue of its Personal Vnion with the Eternal Word but this is wholly inconsistent with the many Testimonies before rehearsed of the Fathers revealing himself unto him after that Vnion Wherefore to declare the Nature of this Revelation we must observe further 4. That Jesus Christ in his divine Nature as he was the Eternal Word and Wisdom of the Fathers not by a voluntary communication but eternal generation had an omnisciency of the whole nature and will of God as the Father himself hath because the same with that of the Father their will and wisdom being the same This is the blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in-being of each Person the one in the other by vertue of their oneness in the same nature Thus as God he had absolute omniscience Moreover the mysterie of the Gospel the especial Counsel and Covenant of it concerning the Redemption of the Elect in his blood and the Worship of God by his Redeemed ones being transacted between Father and Son from all eternity was known unto him as the Son by vertue of his own personal transactions with the Father in the eternal Counsel and Covenant of it See what we have elsewhere delivered concerning that Covenant 5. The Lord Christ discharged his Office and work of Revealing the Will of the Father in and by his humane nature that nature wherein he dwelt among us Joh. 1.14 For although the Person of Christ God and man was our Mediator Acts 20.28 Joh. 1.14 18. yet his humane nature was that wherein he discharged the duties of his Office and the principium quod of all his mediatory actings 1 Tim. 2.5 6. This Humane Nature of Christ as he was in it made of a woman made under the Law Gal. 4.4 was from the instant of its Vnion with the Person of the Son of God an holy thing Luke 1.35 Holy harmless undefiled separated from sinners and radically filled with all that perfection of habitual Grace and Wisdom which was or could be necessary to the discharge of that whole duty which as a man he owed unto God Luke 2.40 49 52. Joh. 8.46 1 Pet. 2.22 But 7. Besides this furniture with habitual Grace for the performance of all holy obedience unto God as a man made under the Law there was a peculiar endowment with the Spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great Prophet of the Church in whom the Father would speak and give out the last Revelation of himself This communication of the Spirit unto him was the foundation of his sufficiency for the discharge of his Prophetical Office Isa. 11.2 3. Chap. 48.16 Chap. 61.1 2 3. Dan. 9.24 As to the reality and being of this Gift of the Spirit he received it from the womb whence in his infancy he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2.40 filled with wisdom wherewith he confuted the Doctors to amazement v. 47. And with his years were these Gifts encreased in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went forwards in wisdom and stature and favour v. 52. But the full communication of this Spirit with special reference unto the discharge of his publick Office with the visible pledge of it in the Holy Ghost descending on him in the shape of a Dove he was made partaker of in his baptism Matth. 3.16 when also he received his first publick Testimony from Heaven v. 17. which when again repeated received the additional command of hearing him Matth. 17.5 designing the Prophet that was to be heard on pain of utter extermination Deut. 18.18 19. And therefore he was thereupon said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 4.1 full of the Holy Ghost and sealed to this work by the sign foretold of God Joh. 1.33 This was the foundation of the Fathers speaking in the Son as incarnate He spake in him by his Spirit so he did in the Prophets of old 2 Pet. 1.21 And herein in general the Prophecy of Christ and theirs did agree It remaineth then to shew wherein his Preheminence above them did consist so that the word spoken by him is principally and eminently to be attended unto which is the Argument of that which the Apostle hath in hand in this place 8. The Preheminencies of the Prophecy of Christ above that of Moses and all other Prophets were of two sorts 1. Such as arose from his Person who was the Prophet 2. Such
the counsel of God shall be revealed or laid open unto all And this perswasion they built on the Promise of a new Covenant to be made with them not like the Covenant made with their fathers Jerem. 31.32 33. Whence the Author before mentioned concludes that it was the judgment of the antient Doctors that they should receive a new Covenant from the mouth of God himself and all their Worship being annexed and subservient unto the Covenant that was made with them in Horeb upon the removal of that Covenant there was of necessity a new kind of Worship subservient thereunto to ensue From all these observations we may evidently perceive wherein the force of the Apostles Argument doth lie which he insists upon in this very entrance of his Discourse rather insinuating it from their own Principles than openly pressing them with its reason which he doth afterwards They acknowledged that the Messiah was to come that he was to be in a special manner the Son of God as we shall shew that in him God would ultimately reveal his mind and will unto them and that this Revelation on many accounts would be far more excellent than that of old made to and by Moses which that it was all accomplished in the ministery of Jesus Christ and that unto themselves in the latter days of their Church according to what was long before fore-told he asserts and proves whence it was easie for them to gather what a necessity of adhereing to his Doctrine and Institutions notwithstanding any contrary pleas or arguings was incumbent on them But moreover the Apostle in these words hath opened the spring from whence all his ensuing Arguments do flow in fixing on him who brought life and immortality to light by the Gospel And from thence takes occasion to enter upon the Dogmatical part of the Epistle in the description of the Person of Christ the Son of God and his Excellency in whom God spake unto them that they might consider with whom they had to do wherein he proceeds to the end of this Chapter But before we proceed we shall stay here a little to consider some things that may be a refreshment to Believers in their passage in the consideration of those spiritual Truths which for the use of the Church in general are exhibited unto us in the words we have considered And the first is this I. The Revelation of the of Will God as to all things concerning his Worship our Faith and Obedience is peculiarly and in a way of eminency from the Father This is that which the Apostle partly asserts partly takes for granted as the head and spring of his whole ensuing discourse And this shall now be a little further cleared and confirmed to which end we may observe 1. That the whole Mystery of his Will antecedently to the Revelation of it is said to be hid in God that is the Father Ephes. 3.9 it lay wrapt up from the eyes of men and Angels in his Eternal Wisdom and Counsel Col. 1.26 27. The Son indeed who is and from eternity was in the bosome of the Father Joh. 1.18 as one brought up with him his eternal delight and wisdom Prov. 8.29 30. was partaker with him in this Counsel v. 31. as also his eternal Spirit who searches and knows all the deep things of God 1 Cor. 2.10 11. but yet the rise and spring of this Mystery was in the Father For the order of acting in the blessed Trinity follows the order of subsistence As the Father therefore is the Fountain of the Trinity as to subsistence so also to operation He hath life in himself and he gives to the Son to have life in himself Joh. 5.26 And he doth it by communicating unto him his subsistence by eternal Generation And thence saith the Son As my Father worketh so I work v. 17. And what he seeth the Father do that doth the Son likewise v. 19. not by imitation or repetition of the like works but in the same works in order of nature the will and wisdom of the Father doth proceed so also is it in respect of the holy Ghost whose order of subsistence denotes that of his of operation 2. That the Revelation of the Mystery of the will of God so hidden in the counsel of his will from Eternity was always made and given out in the pursuit and for the accomplishment of the purpose of the Father or that eternal purpose of the will of God which is by the way of eminency ascribed unto the Father Ephes. 1.8 9. He hath abounded towards us in all wisdom and prudence having made known unto us the mâ—stery of his will according to his good pleasure which he hath purposed in himself It is the Father of whom he speaks v. 3. Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence or abundantly manifests his infinite wisdom in his dealing with us by the Revelation of the mystery of his will and this he doth in pursuit of his good pleasure which he purposed in himself or that purpose of his will which had its foundation solely in his good pleasure This is the purpose of Election as is declared v. 3 4 5. And this purpose is peculiarly assigned unto him Joh. 17.6 2 Thess. 2.13 For the accomplishment of this purpose or the bringing of those predestinated thereby to the end purposed for them by the means ordained for the praise of Gods glorious grace is the whole Revelation of the will of God first and last made He spake in his Son and he spake in him that he might manifest his Name himself and will to the men whom he gave him for saith the Son thine they were set apart for thee in thy eternal purpose and thou gavest them unto me Joh. 17.6 And therefore Paul tells us that in preaching of the Gospel he endured all things for the elects sake 2 Tim. 2.10 knowing that it was for their salvation that the mystery of it was revealed from the bosome of the Father as God also had before taught him Acts 18.11 See Rom. 11.7 chap 8.28 c. 3. This Purpose of God being communicated with and unto the Lord Christ or the Son and so becoming the Counsel of peace between them both Zech. 6.13 He rejoycing to do the work that was incumbent on him for the accomplishment of it Prov. 8.30 31 32. Psal. 40.7 8. it became peculiarly the care and work of the Father to see that the inheritance promised him upon his undertaking Isa. 53.10 11 12. should be given unto him This is done by the Revelation of the will of God unto men concerning their obedience and salvation whereby they are made the lâ—t the seed the portion and inheritance of Christ. To this end doth the Lord that is the Father who said unto the Lord the Son Sit thou on my right hand Psal. 110.2 send the Rod of his power out of Sion v. 2.
that the Apostle had with the Jews and is of great use and importance unto the faith of the Saints in all ages I shall first free the words from false glosses and interpretations and then explain the Truth asserted in them both absolutely and with relation to the present purpose of the Apostle That which some men design in their wresting of this place is to deface the illustrious Testimony given in it unto the Eternal Deity of the Son of God and to this purpose they proceed variously 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom is intended And so the sense of the place is that for Christ for his sake God made the world so Eniedinus and Grotius embraceth his notion adding in its confirmation that this was the opinion of the Jews namely that all things were made for the Messiah and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders by condiderat as signifying the time long since past before the bringing forth of Christ in the world as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 6.4 Rev. 4.11 Chap. 1.14 and therefore may be here so used According to this Exposition of the words we have in them an expression of the Love of God towards the Messiah in that for his sake he made the worlds but not any thing of the Excellency Power and Glory of the Messiah himself It is manifest that the whole strength of this interpretation lyes in this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom instead of for whom but neither is it proved that in any other place those expressions are equipollent nor if that could be supposed is there any reason offâ—red why the one of them should in this place be put for the other For 1. The places referred unto do no way prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive doth ever denote the final cause but the efficient only With an Accusative for the most part it is as much as propter signifying the final Cause of the thing spoken of and rarely in the New Testament is it otherwise used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 4.11 At thy will or pleasure the efficient and disposing not the final Cause seems to be denoted And Chap. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the signs that were given him to do the formal cause is sigfied But that joyned with a Genitive Case it any where signifies the final Cause doth not appear Beza whom Grotius cites sayes on Rom. 6.4 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the glory of the Father may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the glory But the case is not the same where things as where Persons are spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here relates unto a Person and yet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it asserted to denote the end of the things spoken of which is insolent Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is indeed the glorious power of the Father the efficient of the Resurrection of Christ treated of So that whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used six hundred times with a Genitive Case in the New Testament no one instance can be given where it may be rendered propter for and therefore cannot be so here 2. On supposition that some such instance might be produced yet being contrary to the constant use of the Word some cogent Reason from the Text wherein it is used or the thing treated of must be urged to give that sense admittance And nothing of that nature is or can be here pleaded 3. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished the one expressing the efficient the other the final cause Rom. 11.36 so also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this very Epistle Chap. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom are all things and by whom are all things and is it likely that the Apostle would put one of them for the other contrary to the proper use which he intended immediately to assign severally unto them 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him Joh. 1.3 which the same Person interprets properly for the Efficient Cause On these accounts the foundation of this Gloss being removed the superadded Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by condiderat is altogether useless and what the Jews grant that God did with respect to the Messiah we shall afterwards consider 2. The Socinians generally lay no exception against the Person making whom they acknowledge to be Christ the Son but unto the Worlds said to be made These are not say they the things of the Old but of the new Creation not the fabrick of Heaven and Earth but the Conversion of the souls of men not the first institution and forming of all things but the Restauration of mankind and Translation into a new condition of life This Sclictingius at large insists on in his Comment in this place bringing in the justification of his interpretation the summ of what is pleaded by any of them in answer not only to this Testimony but also to that of Joh. 1.3 and that also of Coloss. 1.16 17. 1. The old Creation he sayes is never said to be performed by any intermediate Cause as the Father is here said to make these worlds by the Son But 1. This is petitio principii that this expression doth denote any such intermediate cause as should interpose between the Father and the Creation of the world by an operation of its own divers from that of the Father Job 26.13 God is said to adorn the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Spirit which they will not contend to denote an intermediate cause and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but what the Hebrews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In the Creation of the world the Father wrought in and by the Son the same creating act being the act of both Persons Joh. 5.17 their Will Wisdom and Power being essentially the same 2. He adds There is an allusion only in the words unto the first Creation as in John Chap. 1.1 2 3. where the Apostle sets out the beginning of the Gospel in the terms whereby Moses reports the Creation of the world And therefore mentions light in particular because of an allusion to the light at first created by God when of all other things wherein there is no such allusion he maketh no mention Answ. 1. The new Creation granted by the men of this perswasion being only a moral Swasion of the minds of men by the outward Doctrine of the Gospel I know not what Allusion can be fancied in it unto the Creation of the world out of nothing 2. It is granted that the Apostle speaks here of the same Creation that John treats of in the beginning of his Gospel but that
of that mind are many still it being so rendred by the Vulgar Translation But the consideration of these vexed Questions tending not to the opening of the design of the Apostle and meaning of the holy Ghost in this place I shall not insist upon them The 1. Hypostasis of the Father is the Father himself Hereof or of him is the Son said to be the express image As is the Father so is the Son And this agreement likeness and conveniency between the Father and the Son is Essential not Accidental as those things are between relations finite and corporeal What the Father is doth hath that the Son is doth hath or else the Father as the Father could not be fully satisfied in him nor represented by him 2. By Character two things seem to be intended 1. That the Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of God Phil. 2.6 2. That unto us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image of God representing him unto us Col. 1.16 For these three words are used of the Lord Christ in respect unto God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their use seems thus to difference them 1. That is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being existing subsisting in the form of God that is being so essentially so for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Form in the Deity but what is Essential unto it This he was absolutely antecedently unto his Incarnation The whole Nature of God being in him and consequently he being in the Form of God 2. In the Manifestation of God unto us he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.16 The image of the invisible God because in him so partaker of the Nature of the Father do the Power Goodness Holiness Grace and all other glorious Properties of God shine forth being in him represented unto us 2 Cor. 4.6 And both these seem to be comprised in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both that the whole Nature of God is in him as also that by him God is declared and expressed unto us Neither were the Jews of old ignorant of this notion of the Son of God So Philo expresseth their sense de confusione linguarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one be not yet worthy to be called the Son of God yet endeavour thou to be conformed unto his first begotten Word the most antient Angel the archangel with many names for he is called the Beginning the name of God the man according to the Image of God the Seer of Israel And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if we are not meet to be called the sons of God let us be so of his eternal Image the most sacred Word for that most antient Word is the Image of God Thus he expressing some of their conceptions concerning this Eternal character of the Person of the Father We have seen what it is that is intended in this Expression and shall only adde thereunto a consideration of that from whence the Expression is taken The ordinary ingraving of Rings or Seals or Stones is generally thought to be alluded unto It may be also that the Apostle had respect unto some Representation of the glory of God by Ingraving amongst the Institutions of Moses Now there was scarcely any thing of old that more gloriously represented God than that of the Ingraving of his Name on a plate of gold to be worn on the front of the Mitre of the High priest at the sight whereof the great Conqueror of the East fell down before him Mention of it we have Exod. 28.36 Thou shalt make a plate of pure gold and grave upon it like the ingraving of a signet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness of Jehovah or to Jehovah Here was that Name of God which denotes his Essence and Being characterized and ingraven to represent his Holiness and glory to the people And Aaron was to wear this ingraven Name of God on his fore-head that he might bear the iniquity of the holy things and gifts of the children of Israel which could really be done only by him who was Jehovah himself And thus also when God promiseth to bring forth the Son as the corner stone of the Church he promiseth to ingrave upon him the seven eyes of the Lord Zech. 3.9 or the perfection of his Wisdom and Power to be expressed unto the Church in him There having been then this Representation of the presence of God by the character or ingraving of his glorious Name upon the plate of gold which the High priest was to wear that he might bear iniquities the Apostle lets the Hebrews know that in Christ the Son is the real accomplishment of what was typified thereby the Father having actually communicated unto him his Nature denoted by that name whereby he was able really to bear our iniquities and most gloriously represent the Person of his Father unto us And this with submission to better judgments do I conceive to be the design of the Apostle in this his description of the Person of Jesus Christ. It pleased the holy Ghost herein to use these terms and expressions to mind the Hebrews how they were of old instructed though obscurely in the things now actually exhibited unto them and that nothing was now preached or declared but what in their Typical Institutions they had before given their assent unto We have been somewhat long in our Explication of this description of the Person of the Son of God yet as we suppose not any longer than the nature of the things treated of and the manner of their expression necessarily required us to be We shall therefore here stay a while before we proceed to the ensuing words of this verse and take some observation from what hath been spoken for our direction and refreshment in our passage Observe 1. All the glorious Perfections of the Nature of God do belong unto and dwell in the person of the Son Were it not so he could not gloriously represent unto us the Person of the Father nor by the Contemplation of him could we be led to an acquaintance with the Person of the Father This the Apostle here teacheth us as in the Explication of the words we have manifested Now because the confirmation of this allusion depends on the proofs and testimonies given of and unto the Divine Nature of Christ which I have else-where largely insisted on and vindicated from Exceptions I shall not here reassume that task especially considering that the same Truth will again occur unto us Observ. 2. The whole Manifestation of the Nature of God unto us and all communications of grace are immediately by and through the Person of the Son He represents him unto us and through him is every thing that is communicated unto us from the fulness of the Deity conveyed There are sundry signal instances wherein God reveals himself and communicates from his own infinite fulness unto his creatures and in all of them
all Nations for his Inheritance and the utmost parts of the Earth for his Possession Psal. 2.8 Upon this grant a twofold Right ensued 1. A Right to call gather and erect his Church in any Nation in any part of the World to give unto it his Laws and Ordinances of Worship to be owned and observed by them in a visible and peaceable manner Matth. 28.18 19 20. 2. A Right Power and Authority to dispose of and Order all Nations and Persons for the Good Benefit and Advantage of his Kingdom In pursuit of this Grant and Right erecting his Church and therein his visible Kingdom in the world great Opposition is made unto him by all sorts of persons stirred excited and instigated thereunto by Satan And as this Enmity was first acted against himself in his own Person Psal. 2.1 2 3. So it hath continued against him in his Church in all Ages and Places and will do so unto the End of the world The world understands not his Right hates his Government and would not have him to reign Hence hath been all that Rage which hath been executed upon the Professors of his name Kings Rulers Potentates Counsellors the multitude have set themselves against him They are many of them and have been his Enemies Great havock and Destruction have they made of his subjects all the world over and continue to do so in most places unto this very day Especially in these latter Ages after other means failed him Satan hath stirred up a fierce cruel subtle Adversary unto him who he hath foretold his Disciples of under the name of Anti-christ the Beast and false Prophet After the ruine of many other this Enemy by various subtilties and pretences hath drawn the world into a new combination against him and is at this day become the greatest and most pernicious Adversary that he hath in this world Now the aym and design of all these is to dethrone him by the ruine of his Kingdom which he hath set up in the world And this in every Age they have hoped to accomplish and continue to do so unto this day but in vain For as hitherto his Kingdom and Interest in the world hath been maintained against all their enmity and opposition themselves been frustrated and brought to destruction one after another so by vertue of this Promise he shall reign in Security and Glory until all their hearts be broken their strength ruined their Opposition finished and themselves brought under his feet unto all Eternity as our Apostle declares 1 Cor. 15.24 25. And this may suffice to declare the meaning of these words Thirdly We are to consider by whom these Enemies of Christ shall be made thus his footstool I will make them saith God the Father unto him And this Expression wanteth not its difficulty For is it not the work of Christ himself to subdue and conquer his Enemies Is it not said that he shall do so So doing is he described in the Revelation with Glory and Power Chap. 19.11 12 13 14. From Isa. 63.2 3 4 5 6. Who should this work more become or belong unto than him who was persecuted and opposed by them And doth it not directly belong unto his Kingly power Whence is it then that he is here described as one resting in glory and security at his Fathers Right Hand whilest he subdues his Enemies Answer There is no doubt but that the Work of subduing the Enemies of the Mediation and Kingdom of Christ is immediately wrought by himself All Prophecies of him all Promises made unto him the nature of his Office do all require that so it should be and so the Apostle directly expresseth it 1 Cor. 15.26 But yet there are sundry Reasons why that Work which is immediately wrought by the Son may by the way of Eminency be ascribâ—d unto the Father as we see this to be First Power and Authority to subdue and conquer all his Enemies is given unto the Lord Christ by the Father in the way of Reward and it is therefore said to be his work because the Authority for it is from him See Isa. 53.12 Joh. 5.27 Phil. 2.9 Rom. 14.9 This Power then I say of subduing all his Enemies being granted unto the Lord Christ in the love of the Father as a Reward of the Travail of his soul which he underwent in his work on the earth is ascribed unto the Father as his And this Expression signifies no more but that as God hath given him Authority for it so he will abide by him in it until it be accomplished And on this account he takes it on himself as his own Secondly The Work of subduing Enemies is a work of Power and Authority Now in the Oeconomy of the Holy Trinity among the works that outwardly are of God those of Power and Authority are peculiarly ascribed unto the Father as those of Wisdom or Wisdom in the works of God is unto the Son who is the Eternal Wisdom of the Father And on this account the same works are ascribed unto the Father and the Son Not as though the Father did them first or only used the Son as an immediate instrumental cause of them but that he worketh by him as his own Eternal and Essential Wisdom John 5.17 19. But there is also more in it as the Son is considered as Mediator God and man for so he receives and holds his especial Kingdom by grant from his Father and therefore the works of it may be said to be his VI. The last thing remaining for the Exposition of these words is the consideration of the appearing Limitation of this Administration of the Kingdom of Christ in his sitting at the right hand of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill untill I make thine enemies c. First It is confessed and may be proved by Instances that those Particles thus used are sometimes exclusive of all things to the contrary before the time designed in them but not assertive of any such thing afterwards In that sense no limitation of the Duration of the Kingdom of Christ is here intimated but only his secure and glorious Reign unto the accomplishment of his work in the subduing of his Enemies is asserted The only time of Danger is whilest there is Opposition but this saith God I will carry it through unto the end And this sense is embraced by many to secure thereby the Promises that are made unto the Lord Christ of the Perpetuity of his Kingdom So Isa. 9. v. 7. Of the increase of his Government there shall be no end upon the Throne of David and his Kingdom to order it and to establish it with judgement and justice from henceforth even for ever His Kingdom shall not be destroyed but stand for ever Dan. 2.24 it is an everlasting Kingdom Chap. 7.27 Others suppose that this Perpetuity of the Kingdom of Christ is not absolutely exclusive of all Limitation but that these two things only are intimated in those Prophecies and
brought to glory There is a double act of Gods Predestination the first is his designation of some unto grace to be sons Ephes. 1.5 the other his appointment of those sons unto glory both to be wrought and accomplished by Christ the Captain of their salvation The latter and the execution of it namely the bringing of those who by grace are made sons unto glory is that which the Apostle here expresseth He dealeth not with the Hebrews in this Epistle about the conversion of the Elect the traduction of them into a state of grace and sonship but of the government of them being made sons and their guidance unto glory And therefore the sufferings of Christ which absolutely and in themselves are the cause of our sonship and reconciliation with God are mentioned here only as the means whereby Christ entred into a condition of leading sons into glory or of saving them who upon the account of his sufferings are made sons by grace But yet this is not so precisely respected neither but that the Apostle withall intimates the necessity of the sufferings of Christ as to the whole effect of it towards the Elect. Now these sons thus to be brought unto glory are said to be many not all absolutely not a few or of the Jews only which they looked for but all the Elect of God who are many Rev. 7.9 And this work of bringing many sons unto glory is here signally assigned by the Apostle unto God the Father whose Love Wisdom and Grace Believers are principally to eye in the whole work of their salvation wrought out and accomplished by Jesus Christ. This therefore we shall a little insist upon to declare the grounds and reasons on the account whereof it is so ascribed unto him or what acts are peculiarly assigned unto the Father in this work of bringing many sons unto glory which will secure the ascription of it unto him and therein our interpretation of the place 1. The Eternal designation of them unto that glory whereunto they are to be brought is peculiarly assigned unto him He predestinates them to be conformed to the image of his Son Rom. 8.28 29 30. The God and Father of our Lord Jesus Christ chooseth us before the foundation of the world and predestinateth us unto the adoption of children by Jesus Christ unto himself Ephes. 1.3 4 5. And he hath from the beginning chosen us unto salvation 2 Thess. 2.13 14. And this electing love of God this eternal purpose of his good pleasure which he purposed in himself is the fountain and spring of all other immediate causes of our salvation From hence Faith Acts 13.45 Sanctification 2 Thess. 2.13 Holiness Ephes. 1.4 preservation in grace 2 Tim. 2.19 the death of Christ for them Joh. 3.16 and final glory it self 2 Tim. 2.10 do all ensue and proceed so that on the account hereof he may be justly said to be the Bringer of many sons to glory 2. He was the spring and fountain of that Covenant as in all other Operations of the Deity that was of old between himself and his Son about the salvation and glory of the Elect. See Zech. 6.13 Isa. 42.1 Prov. 8.20 21 22 23 24 25 26 27 28 29 30. Isa. 50.4 chap. 53.11 12. Psal. 16.10 to Psal. 110.1 6. He in his love and grace is still declared as the Proposer both of the Duty and of the Reward of the Mediator the Son incarnate as the Son accepts of his Terms and Proposals Heb. 10.5 6 7 8. And hence the Intenseness of his Love the Immutability of his Counsel the Holiness of his Nature his Righteousness and Faithfulness his Infinite Wisdom do all shine forth in the Mediation and sufferings of Christ Rom. 3.25 26. chap. 5.8 1 Joh. 4.9 Heb. 6.17 18. Tit. 1.2 Rather than his Love should not be satisfied and his Counsel accomplished He spared not his own Son but gave him unto death for us 3. He signally gave out the first Promise that great foundation of the Covenant of Grace and afterwards declared confirmed and ratified by his Oath that Covenant wherein all the means of bringing the elect unto glory are contained Gen. 3.15 Jerem 31.32 33 34. Heb. 8.8 The Person of the Father is considered as the principal Author of the Covenant as the Person covenanting and taking us into covenant with himself the Son as the Messiah being considered as the Surety and Mediator of it Heb. 7.22 chap. 9.15 and the Purchaser of the Promises of it 4. He gave and sent his Son to be a Saviour and Redeemer for them and unto them so that in his whole work in all that he did and suffered he obeyed the Command and fulfilled the Will of the Father Him did God the Father send and seal and give and set forth as the Scripture every where expresseth it And our Lord Jesus Christ every where remits us to the consideration of the Love Will and Authority of his Father in all that he did taught or suffered so seeking the Glory of God that sent him 5. He draws his Elect and enables them to come to the Son to believe in him and so to obtain life salvation and glory by him No man saith our Saviour can come to me except the Father which hath sent me draw him Joh. 6.44 No man no not any one of the Elect can come to Christ unless the Father in the pursuit of that love from whence it was that he sent the Son do put forth the efficacy of his grace to enable him thereunto and accordingly he reveals him unto some when he is hidden from others Matth. 11.25 For the Revelation of Christ unto the soul is the immediate act of the Father Matth. 16.17 6. Being reconciled unto them by the blood of his Son he reconciles them unto himself by giving them pardon and forgiveness of sins in and by the Promises of the Gospel without which they cannot come to glory 2 Cor. 5.18 19 20 21. He is in Christ reconciling us unto himself by the non-imputation or forgiveness of our sins Forgiving us all our trespasses for Christ his sake Ephes. 4.32 There are many things concurring unto the pardon of sin that are peculiar acts of the Father 7. He quickens them and sanctifies them by his Spirit to make them meet for the inheritance of the Saints in light that is for the enjoyment of glory He that raised up Jesus from the dead quickens us by his Spirit Rom. 8.11 So saving us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us richly by Jesus Christ Tit. 3.5 6. This sanctification and renovation by the Holy Ghost and all supplies of actual grace enabling us unto obedience are every where asserted as the Grant and Work of the Father who worketh in us both to will and to do of his own good pleasure And so in especial is the saving illumination of our minds to know the mystery of his grace and discern the
and all our opinions must be judged But it being manifest at length that no colour was given unto the unjust severities of the Novatians by any thing in this Epistle it was generally embraced And by the conquest of this opposition established its Authority for the future § 17 Bellarmin chargeth Luther Brentius Chemnitius and the Centuriators with the rejection of this Epistle But because I know that some of them are falsly accused by him I am apt to suspect the same of the rest which I have not the opportunity to consult And so I shall not reckon them amongst the opposers of this Epistle The matter is more certain concerning Cajetan and Erasmus the former in his Preface unto the other in his last Annotation on this Epistle denying it to be St. Pauls and questioning yea indeed rejecting its Canonicall Authority To them we may add Eniedinus proceeding upon the same principles and making use of their Arguments to the same purpose These are the chief if not absolutely all who have at any time made any scruple at the Authority of this Epistle The reasons they make use of to justifie themselves in their conjectures are amassed together by Erasmus in his Note on the 24. Verse of the last Chapter of it But because he mixeth together the Arguments that he insists on to prove St. Paul not to have been the Penman of it and the exceptions he puts in unto its Canonicall Authority which are things of a diverse consideration I shall separate them and first take out those that seem absolutely to impeach its Authority leaving them that oppose its Penman to our ensuing Discourse on that question in particular § 18 The first thing generally pleaded is the uncertainty of its Author or Penman Sola omnium Pauli nomen non praefert saith Erasmus How unjust and groundless this pretence is we shall afterwards fully manifest At present I shall only shew that it is in generall of no importance in this cause The Author of a Writing being certainly known may indeed give some light unto the nature and Authority of it When it is confessed that the Penman of any Book was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinely inspired and that by him it was written for the use of the Church there can be no question of its Authority But this last of his design directed by the Holy Ghost must be no less known than the former For a man may write one Book by inspiration and others by a fallible humane Judgement as Solomon seems to have done his Philosophicall Discourses that are lost Again when the Penman of any Writing pretending unto Divine Authority is not esteemed nor doth manifest himself in any thing to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately acted by the Holy Ghost the writing it self must needs be lyable unto just Exception Wherefore it is confessed that when the Author of any Writing is certainly known much light into its Authority and Relation unto the Canon of the Scripture may be thence received But when this is doubtfull nothing can thence satisfactory on either side be concluded And therefore it hath pleased the Holy Ghost to keep the names of the Penmen of many parts of the Scripture in everlasting obscurity for he borrows no Countenance or Authority unto any thing that proceeds by Inspiration from himself from the names of men There is not then the least strength in this exception for be it granted that we are altogether uncertain who was the Penman of this Epistle yet no impeachment of its Authority can thence be taken unless it can be proved that he was not Divinely inspired But yet to shew the insufficiency every way of this Objection we shall abundantly evince that indeed the very ground and foundation of it is feeble and false The Penman of this Epistle being as well and certainly known as those of any portion of Scripture whatever that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some whereof were never doubted nor called into question And at least we shall so far evince St. Paul to have been the Author of it as although we shall not from thence take any Argument to prove its Canonicall Authority because it hath it self been called into question yet as to render an Objection from the uncertainty of its Author altogether unreasonable § 19 The remaining Objections are more particular and direct to their purpose by whom they are pleaded As First that the Author of this Epistle cites sundry things out of the Old Testament which are not therein contained Such are many of the Stories related unto in the 11. Chapter and that in particular in Chap. 12. verse 21. where he affirms that Moses upon the Terror of the sight that appeared unto him said I exceedingly quake and tremble This place Erasmus supposeth Hierom to have intended when he sayes that some things are mentioned in this Epistle that are not recorded in the Old Testament And Aquinas perplexeth himself in seeking for a Solution unto this difficulty For First he would refer the place to Moses sight of the Angell in the Bush and not the giving of the Law contrary to the express Discourse of the Context And then he adds dixit saltem facto though he said not so yet he did so And lastly worst of all vel fortè Apostolus aliâ utitur literâ quam nos non habemus or it may be the Apostle used another Text that we have not But there is no need of any of these evasions The Author quotes no Book nor Testimony of the Old Testament but only relates a matter of fact and one circumstance of it which doubtless he had by Divine Revelation whereof there is no express mention in the place where the whole matter is Originally recorded Thus in the beginning of the Chronicles sundry particular Stories as that about the Children of Ephraim Chap. 7.21 no wher 's before written are reported from the same infallible directions that others of the same time were written withall when they were omitted And it is uncouth way of proving an Author not to write by Divine inspiration because he writeth Truths that he could no otherwise be acquainted withall Neither is it unmeet for him that writes by Divine inspiration to mention things recorded in other Stories whose Truth is unquestionable as those are related unto Chap. 11. It seems to be of more importance that if the Objectors may be believed the § 20 Writer of this Epistle citeth Testimonies out of the Old Testament that are no wayes to his purpose nor at all prove the matter that he produceth them for discovering at least that he wrote with a fallible spirit if not also that he dealt scarcely bona fide in handling the cause which he undertook Cajetan insists on that of the first Chapter verse 5. I will be unto him a Father and he shall be unto me a Son taken from the 2 Sam. 7.14 or 1 Chron. 17. ◠which words as he supposeth no
the Wars of Titus they decreed that no man should teach his Son the Greek Language For it must be distinguished from the Decree of the Hasmonaeans long before prohibiting the Study of the Graecian Philosophy So that this pretence is destitute of all colour being made up of many vain and evidently false suppositions § 3 Again the Epistle is said to be translated by Clemens but where or when we are not informed Was this done in Italy before it was sent unto the Hebrews to what end then was it written in Hebrew when it was not to be used but in Greek was it sent in Hebrew before the supposed Translation in what Language was it communicated unto others by them who first received it Clemens was never in the East to translate it And if all the first Copies of it were dispersed in Hebrew how came they to be so utterly lost as that no Report or Tradition of them or any one of them did ever remain Besides if it were translated by Clemens in the West and that Translaâ—â—â—n alone preserved how came it to pass that it was so well known and generally received in the East before the Western Churches admitted of it This Tradition therefore is also every way groundless and improbable § 4 Besides there want not Evidences in the Epistle its self proving it to be Originally written in the Language wherein it is yet extant I shall only point at the Heads of them for this matter deserves no long Discourse 1. The Style of it throughout manifests it to be no Translation at least it is impossible it should be one exact and proper as its own copiousness propriety of Phrase and Expression with freedom from savouring of the Hebraisms of an Original in that Language do manifest 2. It abounds with Greek Elegancies and Paranomosia's that have no countenance given unto tâ—â—m by any thing in the Hebrew Tongue such as that for instance Chap. 5. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the like Expressions whereunto in the story of Susanna v. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is well proved that it was wâ—â—tten Originally in the Greek Language 3. The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which more afterwards is of the same importance 4. The Words concerning Melchisedech King of Salem Chap. 7.11 prove the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had the Epistle been written in Hebrew what need this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is being interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a strange kind of Interpretation and so also is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When John reports the Words of Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adds of his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Master Chap. 20. v. 16. Doth any man doubt but that he wrote in Greek and therefore so rendred her Syriack Expression and is not the same evident concerning our Apostle from the interpretation that he gives of those Hebrew Words And it is in vain to reply that these words were added by the Translator seeing the very Argument of the Author is founded in the Interpretation of those words which he gives us It appears then that as the Assertion that this Epistle was written in Hebrew is altogether groundless and that it arose from many false suppositions which render it more incredible than if it made use of no pretence at all so there want not Evidences from the Epistle its self of its being Originally written in the Language wherein it is still extant and those such as few other Books of the New Testament can afford concerning themselves should the same Question be made about them § 5 Moreover in the Confirmation of our perswasion it is by some added that the Testimonies made use of in this Epistle out of the Old Testament are taken out of the Translation of the LXX and that sometimes the stress of the Argument taken from them relies on somewhat peculiar in that Version which was not possible to have been done had it been written Originally in Hebrew But because this Assertion contains other difficulties in it and is built on a supposition which deserves a farther examination we shall refer it unto its own place and season which ensues Exercitatio V. Testimonies cited by the Apostle out of the Old Testament Compared with the Original and Translations Whence the Agreement of some of them with that of the LXX § 1 THere is not any thing in this Epistle that is attended with more difficulty than the Citation of the Testimonies out of the Old Testament that are made use of in it Hence some from their unsuitableness as they have supposed unto the Authors purpose have made bold to call in question if not to reject the Authority of the whole But what concerns the matter of them and the Wisdom of the Apostle in their Application it must be treated on in the respective places where they occurr when we shall manifest how vain and causeless are the Exceptions which have been laid against them and how singularly they are suited to the proof of those Doctrines and Assertions in the confirmation whereof they are produced But the Words also wherein they are expressed varying frequently from the Original yeild some difficulty in their Consideration And this concernment of the Apostles Citations to prevent a further trouble in the Exposition its self of the several places may be previously considered Not that we shall here explain and vindicate them from the Exceptions mentioned which must on necessity be done afterwards as occasion offers its self but only discover in general what respect the Apostles Expressions have unto the Original and the old Translations thereof and remove some false Inferences that have been made on the consideration of them To this end I shall briefly pass through them all and compare them with the places whence they are taken CHAP. I. § 2 CHap. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Son this day have I begotten thee from Psalm 2. v. 7. The words exactly answer the Original with the only supply of the Verb Substantive whereof in the Hebrew there is almost a perpetual Elipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same are the Words in the Translation of the LXX In the same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be unto him a Father and he shall be unto me a Son from 1 Chron. chap. 22. v. 10. The LXX otherwise as to the order of the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is the order of the Sentences in the Original the Apostle using his own liberty and varying from them both so that this Quotation is not directly from that Translation Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let all the Angels of God Worship him From Psal. 97. v. 7. without change only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods is rendered
In the Volume of thy determination Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Roll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Section LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was willing to do thy will O my God Ver. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any draw back my soul shall have no pleasure in him From Habak 2. v. 4. The words of the Prophet are transposed and the beginning of the last clause much altered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold it is lifted up his soul is not right in him but the sense and intendment of the Holy Ghost is preserved as shall be manifested CHAP. XII § 12 VEr 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the LXX Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this place of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son despise not thou chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth From Prov. 3. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a Father the Son whom he delighteth in The sense is retained but the words not exactly repeated Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reject not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither vex thy self CHAP. XIII § 13 VEr 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee neither will I forsake thee From Joshuah 1. v. 5. The LXX in different words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee neither will I despise thee The Apostles words exactly express the Original Ver. 6. Is from Psalm 118. v. 6. without any difficulty attending it § 14 And these are all the places that are cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Apostle in this Epistle out of the Old Testament Very many others there are which he either alludes unto or expounds that are not of our present consideration Neither are these here proposed to be unfolded as to the sense of them or as to the removal of the difficulties that the Application of them by him is attended withall This is the proper work of the Exposition of the Epistle intended All at present aimed at is to present them in one view with their Agreement and Differences from the Original and Translations that we may the better judge of his manner of proceeding in the citing of them and what Rule he observed therein And what in general may be concluded from that prospect we have taken of them I shall offer in the ensuing Observations First It is evident that they are exceedingly mistaken who affirm that the Apostle cites § 15 all his Testimonies out of the Translation of the LXX as we intimated that it is by some pleaded in the close of the preceding Discourse The words he useth in very few of them agree exactly with that Greek Version of the Old Testament which is now extant though apparently since the writing of this Epistle it hath grown in its Verball conformity unto the Allegations as reported in the New And in most of them he varieth from it either in the use of his own Liberty or in a more exact rendring of the Original Text. This the first prospect of the places and words compared will evince Should he have had any respect unto that Translation it were impossible to give any tolerable account whence he should so much differ from it almost in every quotation as is plain that he doth It is also undeniably manifest from this view of his words that the Apostle did not § 16 scrupulously confine himself unto the precise words either of the Original or any Translation whatever if any other Translation or Targum were then extant besides that of the LXX Observing and expressing the sense of the Testimonies which he thought meet to produce and make use of he used great Liberty as did other holy Writers of the New Testament according to the guidance of the Holy Ghost by whose inspiration he wrote in expressing them by words of his own And who shall blame him for so doing Who should bind him to the Rules of Quotations which sometimes Necessity sometimes Curiosity sometimes the Cavils of other men impose upon us in our Writings Herein the Apostle used that Liberty which the Holy Ghost gave unto him without the least prejudice unto Truth or the Faith of the Church Whereas any of thâ—se Testimonies or any part of any one of them may appear at § 17 first view to be applyed by him unsuitably unto their Original importance and intention we shall manifest not only the contrary to be true against those who have made such Exceptions but also that he makes use of those which were most proper and cogent with respect unto them with whom he had to do For the Apostle in this Epistle as shall be fully evidenced disputes upon the acknowledged Principles and Concessions of the Hebrews It was then incumbent on him to make use of such Testimonies as were granted in their Church to belong unto the ends and purposes for which by him they were produced And that these are such shall be evinced from their own antient Writings and Traditions The Principal difficulty about these Citations lyes in those wherein the words of the § 18 Apostle are the same with those now extant in the Greek Bibles both evidently departing from the Original Three places of this kind are principally vexed by Expositors and Criticks The first in that of Psalm 40. v. 7. where the words of the Psalmist in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my ears hast thou bored or digged are rendred by the Apostle according to the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a Body hast thou prepared me That the Apostle doth rightly interpret the meaning of the Holy Ghost in the Psalm and in his Paraphrase apply the words unto that very end for which they were intended shall be cleared afterwards The present difficulty concerns the Coincidence of his words with those of the LXX where apparently they answer not the Original The next is that of the Prophet Jer. 31.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I was an husband unto them or I was a Lord unto them or ruled over them as the Vulgar Latin renders the words The Apostle with the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I regarded them not or despised them The third is that from Habak 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold it is listed up his soul is not right in him which words the Apostle with the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any draw back my soul shall have no pleasure in him Concerning these and some other places many confidently affirm that the Apostle § 19 waved the Original and reported the words from the Translation of the LXX Capellus with some others proceed
〈◊〉 and they heard the voice of the Lord God walking in the Garden The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking may be as well referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God vocem Domini Dei ambulaâ—tem And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verbum prâ—lâ—tum the outward voice and sound thereof yet when applyed unto God it frequently denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Almighty Power whereby he effecteth what ever he pleaseth So Psal. 29. v. 3 4 5 6 7 8 9. those things are ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the Lord which elsewhere are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. v. 3. to the word of his Power which the Syriack renders by the Power of his Word intending the same thing Now all these mighty works of Creation or Providence which are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the Lord or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word of his Power or his powerfull Word are immediately wrought per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the essential Word of God John 1. v. 3. Col. 1. v. 16. which was with God in the Beginning or at the Creation of all things John 1. v. 1 2. as his eternal Wisdom Prov. 8. v. 22 23 24 25. and Power This expression therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God that is God the Essential Word of God the Person of the Son For here our first Parents heard this Word walking in the Garden before they heard the outward sound of any Voice or Words whatever For God spake not unto them untill after this v. 9. The Lord God called unto Adam and said untâ— him And this change of the appearance of God some of the Jews take notice of so the Author of Tseror Hammâ—r Sect. Bereshith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before they sinned they saw the Glory of the blessed God speaking with him but after their sin they only heard his voice walking God dealt now otherwise with them than he did before And the Chaldee Paraphrast observing that some especial presence of God is expressed in the words renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they heard the voice of the Word of the Lord God walking in the Garden So all the Targums and that of Hierusalem begins the next Verse accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Word of the Lord God called unto Adam And this expression they afterwards make use of in places innumerable and that in such a way as plainly to denote a distinct Person in the Deity That this also was their intendment in it is hence manifest because about the time of the writing of the first of those Targums which gave normam loquendi the Rule of speaking unto them that followed it was usuall amongst thâ—m to â—xpress their concâ—ptions of the Son of God by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Word of God the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Philo express their sense de Confusione Linguarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any be not yet worthy to be called the Son of God yet endevour thou to be conformed unto his first begotten Word the mâ—st antient Angel the Archangel with many names for he is called the Beginning the name of God the man according to the image of God the Sâ—er of Israel How suitably these things are spoken unto the Mysteries revealed in the Gospel shall elsewhere be declared Here I only observe how he calls that Angel which appeared unto the Fathers and that sometimes in humane shape the Word the FIRST BEGOTTEN WORD And he expresseth himself again to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if we are not yet meet to be called the Sons of God let us be so of his eternal image the most Sacred Word for that most antient Word is the image of God How these things answer the Discourses of our Apostle about Jesus Christ Col. 1. v. 15 16 17 18. Heb. 1. v. 3. is easily discerned And this conception of theirs was so far approved by the Holy Ghost as suitable unto the mind of God that John in the Beginning of his Gospel declaring the Eternal Deity of Christ doth it under this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God the Word that was with God and that was God John 1.1 For as he alludeth therein to the story of the first Creation wherein God is described as making all things by his word for he said of every thing let it be and it was made as the Psalmist expresseth it He spake and it was done he commanded and it stood faâ—t Psal. 33. v. 9. which he fully declares v. 6. By the Word of the Lord were the Heavens made and all the Host of them by the breath of his Mouth in answer whereunto he teacheth that all things were made by this Word of God whereof he speaks v. 3. which in the Chaldee is elsewhere also assigned unto this Word where mention is not made of it in the Original as Isa. 45. v. 12. and Chap. 48. v. 13. whence it is in like manner expressed by Peter 2 Ep. 3. v. 5. So he might have respect unto that ascription of the Work of the Redemption of the Church to this Word of the Lord which was admitted in the Church of the Jews That place amongst others is express to this purpose Hos. 1. v. 7. where the words of the Prophet I will save them by the Lord their God are rendered by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will save or redeem them by the Word of the Lord their God The Word the Redeemer And it is not unworthy consideration that as the Wisest and most contemplative of the Philosophers of old had many notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Word which was unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formative or creative Power of the Vniverse to which purpose many sayings have been observed and might be reported out of Plato with his followers Amelius Chalcidius Proclus Plotinus and others whose expressions are imitated by our own Writers as Justin Martyr Clemens Athenagoras Tatianus and many more so among the Mahumetans themselves this is the the name that in their Alcoran they give unto Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God So prevalent hath this notion of the Son of God been in the World And as those words Ezek. 1. v. 24. I heard the voice of their wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Voice of the Almightie are rendered by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Voice from the face of the Almighty which what it is shall be afterwards shewn so some Copies of the LXX read them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voice of the
ever was amongst the Sons of men Wherefore to settle Jacob's right to preserve him with his Title and Interest He who was principally concerned in the whole matter doth here appear unto him some especial particulars of which manifestation of himself may be remarked § 10 First He appeared in the form of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man wrestled with him A man he is called from his shape and his actions he wrestled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith R. Menachem in Rashi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dusted this saith he is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stirred up the dust with their feet as men do in earnest wrestling or as himself would have it in allusion to another word and to signifie the closing with their arms to cast one another down as is the manner of Wrestlers A great contention is denoted and an appearance in the form of a man further manifested by his touching the hollow of Jacob's thigh § 11 Secondly He is called an Angel by Jacob himself Gen. 48 16. The Angel that delivered me This was the greatest danger that ever Jacob was in and this he remembers in his blessing of Josephs children praying that they may have the presence of this Angel with them who preserved him all his life and delivered him from that eminent danger from his Brother Esau. And he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel the Redeemer which is the name of the promised Messiah as the Jews grant Isa. 59. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Goel the Redeemer shall come to Zion And he is expresly called the Angel Hos. 12.14 § 12 Thirdly This man in appearance this Angel in Office was in Name and Nature God over all blessed for ever For in the first place Jacob prayes solemnly unto him for his blessing Gen. 32.26 and refuseth to let him go or to cease his supplications untill he had blessed him 2. He doth so he blesseth him and giveth him a double pledge or token of it in the touch of his thigh and change of his name giving him a name to denote his prevalency with God that is with himself 3. From hence Jacob concludes that he had seen God and calls the name of the place the Face of God In the second place Gen. 48.16 Besides that he invocates this Angel for his Presence with and blessing on the children of Joseph which cannot regard any but God himself without gross Idolatry it is evident that the Angel who redeemed him v. 16. is the same with the God who fed him that is the God of his Fathers And this is yet more evident in the Prophet For with regard unto this story of his power over the Angel he sayes he had power with God and proves it because he had power over the Angel and prevailed And he shews whereby he thus prevailed it was by weeping and making supplications unto him which he neither did nor lawfully might do unto a created Angel and therefore some of the Jews apply those words he wept and made supplications unto the Angels desire to Jacob to let him go foolishly enough and yet are they therein followed by some late Criticks who too often please themselves in their curiosities Again this Angel was he whom he found or who found him in Bethel an account whereof we have Gen. 28. v. 20 21 22. and Chap. 35. v. 1. Now this was no other but he unto whom Jacob made his Vow and entered into solemn Covenant withal that he should be his God And therefore the Prophet adds expresly in the last place v. 5. that it was the Lord God of Hosts whom he intended § 13 From what hath been spoken it is evident that he who appeared unto Jacob with whom he earnestly wrestled by Tears and Supplications was God and because he was sent as the Angel of God it must be some distinct Person in the Deity condescending unto that Office and appearing in the form of a man he represented his future Assumption of our humane nature And by all this did God instruct the Church in the mysterie of the Person of the Messiah and who it was that they were to look for in the blessing of the Promised Seed § 14 Exod. 3. v 2 3 4 5 6. And Moses came to the Mountain of God to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the middest of a bush and he looked and behold the bush burned with fire and the bush was not consumed And Moses said I will turn aside and see this great sight why the bush is not burned And when the Lord saw that he turned aside to see God called unto him out of the middest of the bush and said Moses Moses and he said here am I. And he said draw not nigh hither put off thy shooes from thy feet for the place whereon thou standest is holy ground Moreover he said I am the God of thy Father the God of Abraham the God of Isaac and the God of Jacob and Moses hid his face for he was afraid to look upon God And herein also have we expressed another glorious appearance of the Son of God He who is here revealed is called Jehovah v. 4. And he affirms of himself that he is the God of Abraham v. 6. who also describes himself by the glorious Name of I AM that I AM v. 14. in whose Name and Authority Moses dealt with Pharaoh in the deliverance of the People and whom they were to serve on that Mountain upon their coming out of Aegypt He whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mercifull good-will Moses prayes for Deut. 33. v. 16. And yet he is expresly called an Angel v. 2. namely the Angel of the Covenant the great Angel of the Presence of God in whom was the Name and Nature of God and he thus appeared that the Church might know and consider who it was that was to work out their spiritual and eternal salvation whereof that deliverance which then he would affect was a Type and Pledge Aben Ezra would have the Angel mentioned v. 2. to be another from him who is called the Lord God v. 6. But the Text will not give countenance unto any such distinction but speaks of one and the same person throughout without any alteration and this was no other but the Son of God Exod. 19. v. 18 19 20. And Mount Sinai was altogether on a smoke because the § 15 Lord descended upon it in Fire and the smoke thereof ascended as the smoke of a Furnace and the whole Mount quaked greatly And when the voice of the Trumpet sounded long and waxed lowder and lowder Moses spake and God answered him by a voyce And the Lord came down upon Mount Sinai on the top of the Mount The Jews well interpret those words concerning the descent of God to be by way of the manifestation of his Glory not
wherein all the lies of their unbelief do meet and hereupon in a miserable deplorable condition do they continue crying for and expecting his coming who came long since and was rejected by them Now this being the great difference between them and Christians and that such an one as hath a certain influence into their Eternal condition As they have endeavoured to invent evasions from the force of the Testimonies and Arguments whereby our Faith and Profession is confirmed so are we to use diligence in their vindication and establishment which we hope to do unto the satisfaction of the sober and godly wise in our ensuing Discourse § 2 The first great Promise of the Messiah at large insisted on before declared only his coming and the end of it in general This Promise was recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 40.8 or as our Apostle Heb. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning head or first roll of the Book of God namely Gen. 3. as a stable foundation of all the rest that ensued And it respected all the posterity of Adam that they might have a refuge whereunto to repair in all their distresses When the care of it and respect unto it and faith in it were rejected by the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.16 God left it unto the wayes of its own choosing to shift for its self and in his Soveraign Grace and Pleasure renewed the Promise unto Abraham with a restriction and limitation of it unto his Family as that which was to be separated from the rest of mankind and dedicated to the bringing forth of the Messiah in the appointed season as we have declared Upon the giving of that Promise with the Call and Separation of Abraham wherein the Church became in a special manner visible there wanted nothing to confirm the faith and fix the expectation of those that desired his coming but only the determination of the time wherein he should so do And this was necessary upon a double account 1. That those who were to live before his Advent or appearance in the flesh might not only by faith see his Person afar off and be refreshed as Cant. 2.8 but also Behold his Day or the time limited and prefixed unto his coming and rejoyce therein and that not only as Abraham who knew that such a day should be John 8.56 but also those who had a certain day so limited as that by diligent enquiry 1 Pet. 1.11 they might take some especial prospect of it 2. To guide them who were to live in the dayes of the accomplishment of the Promise unto a more earnest expectation of him and desire after him as Daniel had for the return of the People from the Captivity when he understood by Books that the time limited for it was accomplished Dan. 9.2 3. Accordingly it came to pass for from hence it was that at that season when he was to be exhibited all men were in expectation of him and prepared thereby to enquire after him Luke 3.15 Now this determination of time enquired after was first made by Jacob Gen. 49.8 § 3 9 10. accompanied with a signal demonstration of one especial person from whom the Messiah was to proceed even in the Family of Abraham himself such another restriction also and but one ensued when that priviledge which originally rested in Abraham and his family and afterwards restrained unto Judah and his posterity and lastly confin'd unto David and his off-spring was ever after left at large unto any branch of that Family And this I mention by the way to prevent any difficulties about his Genealogie For as in the very first instance of the Regal Succession in the house of David there was no respect had to the Primogeniture 1 Kings 2.22 So there was no necessity that the Messiah should spring from the reigning Family although he did so but only that he should be of the Seed of David For as after the Promise given unto Abraham the Messiah might have sprung from any Family whatever of his posterity by Isaac untill the limitation made by Jacob unto the person of Judah and after that limitation might have done so from any Family of his Tribe or Posterity untill the confienment of that priviledge to the person of David so no restriction or limitation being afterwards added his production by any person of his Posterity whether in a nearer or further alliance to or from the Reigning Line was all that was included in the Promise To return the words of the place above quoted are Judah thou art be whom thy Brethren shall praise thine hand shall be in the neck of thine enemies Thy Fathers children shall bow down before thee Judah is a Lyons whelp from the prey my Son thou art gone up he stooped down he couched as a Lion and as an old Lion who shall rouse him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scepter shall not depart from Judah nor a Law-giver or Scribe from between his feet untill Shilo come and to him the gathering of people These last words are the seat of our Argument the former therefore we shall no otherwise consider but as they give light and evidence to their interpretation The great Masters among the Jews are exceedingly perplexed with this Testimony § 4 and have therefore invented endless wayes for the enervating of it openly and lowdly contradicting one another almost about every word in the Text Some would evade the sense of it by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be only a Rod of correction say some of supportment say others and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would only have to be a Scribe such as they fancy their present Rabbins to be Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the person of Judah unto whom they ascribe I know not what pre-eminence and not his Family and Tribe Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be separated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows because of the accent Jethib and to signifie for ever Some by the Shilo would have David intended some Ahijah the Prophet some the City Shilo and most know not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would have to be destruction some instruction and obedience And on every one of these cavils do they build various interpretations and provide various evasions for themselves all which we shall either obviate or remove out of the way in the ensuing Discourse It were endless to consider all their several Expositions and useless because they are § 5 fully confuted by one another And what ever seems of importance in any of their exceptions will be fully answered in our Exposition and vindication of the Text and Context Only to give the Reader a specimen of their Sentiments I shall briefly consider the sense and Exposition of one of them and he of such reputation that he hath generally obtained the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wise. And this is R.A.B. Meir Aben Ezra And that we may
the twenty seventh of Cyrus or first § 6 of the whole Monarchy and the first of the sixty second Olympiad continued two hundred and two years as is generally acknowledged by all antient Historians ending on and including in it the second year of the one hundred and twelfth Olympiad which was the last of Darius Codomanus For Cyrus reigned after this three years Cambyses and Smerdes Magus eight Darius Histaspes thirty four Xerxes with the moneths ensuing of Artabanus twenty one Artaxerxes Longimanus forty one Darius Nothus nineteen Artaxerxes Mnemon forty three Ochus twenty three Arses three Darius Codomanus seven in all two hundred and two years After his death Alexander beginning his Reign in the third year of the 112th Olympiad reigned six years from him there is a double account by the two most famous branches of the Graecian Empire The first is by the Syrian or Aera of the Seleucidae which takes its date from the tenth year after the death of Alexander when after some bloody contests Seleucus setled his Kingdom in Syria and reigned thirty years After him reigned Antiochus Soter twenty one years Antiochus Theos fifteen Seleucus Callinicus twenty Seleucus Ceraunus two Antiochus Magnus thirty seven Seleucus Philopater twelve Antiochus Epiphanes twelve Eupator two Dementrius Soter ten In the second year of this Demetrius which was the 153d of the account of the Seleucidae was Judas Macchabaeus slain being the one hundred sixty ninth year after the death of Darius Codomanus or end of the Persian Empire allowing six years to the reign of Alexander and ten more to the beginning of the Kingdom of the Seleucidae Demetrius Soter in the tenth year of his reign was expelled out of his Kingdom by Alexander Vales in the second year of whose reign ten years after the death of Judas Jonathan his Brother took upon him the supream Government of the people of the Jews and began the Rule or Reign of the Hasmonaeans So that the time of the Graecian Empire in Syria from the death of Darius Codomanus unto the liberty of the Jews and erection of a supream Government amongst them was one hundred seventy nine years which being added unto two hundred and two years of the Persian Empire makes up three hundred eighty one years To the same issue comes also the account by the other branch of the Graecian Empire § 7 in Aegypt For Alexander reigned as we said after the death of Darius six years Ptolomaeus Lagi thirty nine Philadelphus thirty eight Euergetes twenty four Philopater nineteen Epiphanes twenty three Philometor thirty in which thirtieth year began the rule of the Hasmonaeans The Rule of the Hasmonaeans with the reign of Herod the great who obtained the § 8 Kingdom by means of their divisions continued untill the Birth of Christ one hundred forty years For Jonathan began his Rule in the second year of the one hundred fifty seventh Olympiad as may be seen by adding the Seleucian Aera to the one hundred and fourteenth Olympiad wherein Alexander dyed and our Lord Christ was born in the second year of the one hundred ninety fourth Olympiad in the last year or the last save one of Herod the great This summ of one hundred forty eight years being added to the fore-mentioned from the beginning of the Empire of Cyrus which is three hundred eighty one years makes up in all five hundred twenty nine years From the Birth of our Lord Christ in the second year of the one hundred ninety fourth Olympiad to the destruction of the City and Temple in the third year of the two hundred and eleventh Olympiad are seventy years which makes up the whole summ before mentioned of five hundred ninety nine years from the first of the Empire of Cyrus unto the destruction of Jerusalem Petavius and our Mountacue reckon from the first of Cyrus unto the eighteenth of Tiberius wherein our Lord Christ suffered five hundred ninety four years which differs very little from the account we have insisted on For take from them twenty seven years of the reign of Cyrus before the first of his Empire and add unto them thirty seven for the continuance of the City and Temple after the death of Christ and the summ remaining will exceed our account only four years or five at the most But the computation we have fixed on being every way consistent with it self and the stated Aeras of the Nations and abridging the time to the shortest size that will endure the tryall we shall abide by it Now the number of five hundred ninety nine years exceeds the time limited in this Prophecy of four hundred and ninety the whole space of one hundred and nine years § 9 Hence it evidently appears that the seventy Weeks of Gabriel or the four hundred and ninety years are not commensurate to the whole space of time between the first Decree of Cyrus in the first year of his general Empire and the final desolation of City and Temple by Titus One hundred and nine years must be taken from it either at the beginning or at the ending or partly at the one partly at the other § 10 We shall first consider the End of them which being clear in the Prophecy will regulate fix and state the beginning Two things in general are insisted on in this Prophecy 1. The coming of Messiah the Prince his annointing unto the work which he had to do and his cutting off as we before declared 2. The Ceasing of the daily Sacrifice with the destruction of the City and Temple by War and a flood of desolations Now these things happened not at the same time for the City and Sanctuary were destroyed thirty seven years after the cutting off or death of the Messiah We are to enquire therefore which of these it was that the time mentioned was determined for and was to expire withall Now it is the coming annointing and cutting off of the Messiah that is the thing chiefly intended in this Prophecy This we have proved undeniably before manifesting that the Vision was granted unto Daniel and given out by him for the consolation of himself and the Church as was the way of the Holy Ghost in all his dealings with the Fathers of old Hereunto the desolation and destruction of the City and Temple was only a consequent a thing that should follow and ensue on what was principally foretold and promised And it is doubtless unreasonable to extend the duration of the time beyond the principal subject matter treated of and on the account whereof alone the computation is granted unto that which is only occasionally mentioned as the consequent of the accomplishment of the Prophecy it self Besides the computation it self is pointed directly by the Angel unto the Messiah and his cutting off Seventy weeks are determined upon thy people Know therefore that from the going forth of the Commandment unto Messiah the Prince shall be c. And after sixty two weeks shall Messiah be cut off But there
Maid that no Man hath known that is an unspotted Virgin And doubtless such a one and no other was intended by Abrahams Servant for a Wife unto Isaac when he prayed that She 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came forth to the water might answer his token that he had fixed on Again it is usâ—d Exod. 2.8 where Moses Sister who called her Mother unto Pharaohs Daughter is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her age being then probably not above nine or ten years old with the course of her life in her Mothers house declare her sufficiently to have been a Virgin Once it is used in the Psalms in the plural number Psal. 68. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst the Virgins playing with Tymbrels where also none but Virgins properly so called can be intended for they were by themselves exercised to celebrate the praises of God in the great Assembly Twice is the word used in the same number in a metaphorical sense in the Canticles and in both places hath respect unto Virgins chap. 1.3 Therefore do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love thee that is the Virgins as they do a desirable person from whence the Allusion is taken And chap. 6 7. They 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queens or the Kings married Wives and then from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Concubines those who were admitted ad usum Thori to the marriage-bed though their children did not inherit with those of the married Wives And therefore none but those who were properly Virgins could be designed by that name And by them are those denoted who keep themselves chast unto Christ and undefiled in his Worship Hence are they in the Revelations chap. 14.5 said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgins or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. persons unblameable before the Throne of God having not defiled themselves with the special fornications of the great Whore There remaineth only one place more wherein this word is used whence the Jews would wrest somewhat to countenance their exceptions this is Prov. 30.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the way of a Man with a Maid And who is intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there they say the ensuing words declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the way of an Adulteress or a Woman an Adulteress an Harlot so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may it seems be such an one But 1. Suppose the word should in this place be used in a sense quite contrary unto that of all other places wherein mention is made of it is it equal that we should take the importance of it from this one abuse rather then from the constant use of it in other places especially considering that this place will by no means admit of that signification as we shall immediately evince Secondly It is used here peculiarly with the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is rendred by the LXX in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way of a Man in his youth which sense Hierom follows viam viri in Adolesentia and it may thus seem to be differenced from the same word in all other places But Thirdly Indeed the meaning of the wise man is evident and it is a Virgin that he intended by the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way that a man taketh to corrupt a Virgin and to compass his lust upon her This is secret hidden full of snares and evils such as ought not to enter into the thoughts of a good man to conceive much less to approve of And therefore whereas he saies of the residue of the Quaternion joyned with this v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are too wonderful for me he adds on the mention of this evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it not or as Hierom penitus ignoro which he could not say of the way of natural generation And by this means she who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin v. 19. is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Harlot v. 20. and become impudent in sinning A man having by subtle wicked waies prevailed against her chastity and corrupted her Virginity she afterwards becomes a common prostitute And this I take to be the genuine meaning of the place though it be not altogether improbable that the wise man in the v. 20. proceedeth unto another especial instance of things secret and hidden in an adulterous Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying as much as so also which it doth in sundry other places And these are all the places besides that of the Prophet under consideration wherein § 27 the word is used in the Old Testament So that as its rise its constant use also will admit of no other signification but only that of an unspotted Virgin Besides the LXX render it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the other Targums express a Virgin by Gen. 24.24 59. Esth. 2.2 chap. 4.4 Ruth 2.23 1 Sam. 25.42 Neither is any word in the Scripture so constantly and invariably used to express an incorrupted Virgin as this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect only unto Age and signifies any one married or unmarried a Virgin or one deflowred so she be young 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is used for one corrupted Deut. 22.23 24. As also for a Widdow Joel 1.8 So that by this word a Virgin is precisely signified or the Hebrews have no word denoting exactly that state and condition And lastly the prefixing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the denotation of the word the more signal It is but twice more so prefixed Gen. 24. and Exod. 2. In both which places the Jews themselves will not deny but that unspotted Virgins are intended Further There are other considerations offering themselves from the context § 28 undeniably proving that it is the conception of a Virgin which is here intended and foretold For first it is plainly some marvelous thing above and contrary unto the ordinary course and operation of nature that is here spoken of It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signal prodigie and is given by God himself in the room of and as something greater and more marvelous than any thing that Ahaz could have asked either in Heaven above or in the Earth beneath had he made his choice according unto the tender made unto him The Lord God himself shall give you a sign The Emphasis used in giving the promise denotes the marvelousness of the thing promised Now certainly it was no such great matter that the Wife of Ahaz which had before born him a Son who was now eight years of age or the Wife of the Prophet who was the Mother of Shearjâ—shub then present with his Father or any Virgin then present immediately to be married should bear a Son so as to have it
called a Prodigie an eminent sign of Gods giving a thing that he should take upon his own power to perform when within the same space of time hundreds of Sons were born to other Women in the same Country And it is ridiculous what the Jews pretend namely that it was great in this that the Prophet should foretell that Conception as also that it should be a Son that should be born and not a Daughter for the work and sign intimated doth not consist at all in the Truth of the Prophets prediction but in the Greatness of the thing it self that was foretold The Jews cannot assign either Virgin or Son that is here intended Some of them § 29 affirm that Alma was the Wife of Ahaz and the Son promised Hezekiah but this is rejected by Kimchi himself acknowledging that Hezekiah was now eight years old being born four years before his Father came to the Kingdom in the fourth year of whose Reign this promise was given unto him Others would have the Alma to be the Wife of the Prophet and the Son promised to be Maker-shalal-hasbaz whose birth is mentioned in the next chapter But neither hath this any more colour of reason For besides that his Wife is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophetess and could on no account be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin having a Son some years old at that time accompanying his Father that Son of hers in the eighth chapter is promised as a sign quite to another purpose nor could for any reason be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immanuel whose the Land should be which is said to belong unto this promised child And for what they lastly add concerning some Virgin then standing by who was shortly after to be married it is as fond as any other of their imaginations for besides that the Prophet sayes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Virgin as he would have done had he directed his speech unto any one personally present it is a more arbitrary invention no way countenanced from the Text or Context such as if men may be allowed in it is easie for them to pervert the sense of holy Writ at their pleasure On all which considerations it appeareth that none can possibly in this promise be intended but he whose birth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miraculous sign as being born of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin and who being born was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us both in respect of his person uniting the Natures of God and Man in one and of his Office reconciling God and Man that God might dwell with us in a way of favour and grace and he whose the Land should be in an everlasting Kingdom § 30 I have insisted the longer on this particular because it comprizeth all that the Prophecy is cited for by the Evangelist and all that we are concerned in it This being proved and confirmed undeniably that it is the Messiah whose birth is here foretold as also that he was to be born of a Virgin all other passages whatever difficulty we may meet withall in them must be interpreted in answer thereunto And we have shewed before that by reason of the Typical State and Condition of that people many of the Promises of the Messiah were so mixed with things of thâ—ir then present temporal concernment that it is often a matter of some difficulty to distinguish between them It is enough for us that we prove unquestionably that those passages which are applyed unto him in the New Testament were spoken of him intentionally in the Old which we have done in this place and what belonged unto the then present state of the Jews we are not particularly concerned in However we shall manifest in answer to the remaining exceptions of the Jews that there is nothing mentioned in the whole Prophecy that hath any inconsistency with what we have declared as to the sense of the principal point of it nay that the whole of it is excellently suited unto the principal Scope already vindicated § 31 That then which in the second place is objected by the Jews against our Application of this Place and Prophecy to Jesus Christ is that the birth of the Child here promised was to be a sign to Ahaz and the House of David of their deliverance from the two Kings who then waged war against them And this they say the birth of the Messiah so many hundred years after could give them no pledge or assurance of And 1. We do not say that this was given them as a peculiar sign or token of their present deliverance Ahaz himself had before refused such a sign But God only shews the Reason in general why he would not utterly cast them off although they wearied him but would yet deliver them as at other times And this was because of that great work which he had to accomplish among them which was to be signal marvelous and miraculous And this he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign in its absolute not relative sense as denoting a work wonderfull such as sometimes he wrought to evidence his great power thereby In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs are joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies Deut. 26.22 Jer. 32.20 Nehem. 9.10 where the works so called were great and marvellous not signs formally of any thing unless it were of the wonderful power of God whereby they were wrought So the Miracles of our Saviour and the Apostles in the New Testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs for the same and no other cause And the Word is thus absolutely used very often in the Old Testament Besides that which is Secondly alledged that a thing that shall come to pass many ages after cannot be made a sign of that which was to be done many ages before is not universally true The thing it self in its existence it is true cannot be made so a sign but it may in the Promise and prediction of it And many instances we have of things promised for signs which were not to exist in themselves untill after the accomplishment of the things whereof they were signs as Exod. 3.12 1 Sam. 11.34 Isa. 37.10 1 Kings 22.25 God intending by them the confirmation of their faith who should live in the time of their actual accomplishment Thirdly This sign had the truth and force of a Promise although it was not immediately to be put in execution and that is the reason that the words here used are one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceive in the preterperfect Tense the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in benoni or Participle of the present Tense to intimate the certainty of the events as is usual in the prophetical Dialect Their assurance then from this sign consisted herein that God informs them that as surely as he would accomplish the great promise of bringing forth the Messiah and would put forth his marvelous power therein that
that shall ensue thereupon Set aside their opinion concerning the perpetuity of the Ceremonial Law and their return in the observation of it unto their carnal Ordinances built on a supposition that God is pleased with the blood of Bulls and Goats for its own sake and not for a signification of that which was infinitely more excellent and glorious an apprehension which the whole world hath as it were by joint consent long ago renounced and cast away the vain and foolish imaginations about their sensual pleasures Behemoth the Wine of Paradice and literal accomplishment of professed Allegories which the wisest among themselves begin to be ashamed of and there is nothing in their own expectations but we acknowledge that they shall be made partakers of it Return they shall to their own Land enjoy it for a quiet and everlasting possession their Adversaries being destroyed filled they shall be also with the Light and Knowledge of the Will and Worship of God so as to be a guide and blessing unto the residue of the Gentiles who seek after the Lord and it may be be entrusted with great Empire and Rule in the world The most of these things are foretold concerning them not only in their own Prophetical Writings but also by the Divine Writers of sundry Books of the New Testament But all this we say must come to pass when the veil shall be taken from before their eyes and they shall look on him whom they have pierced and joyfully receive him whom they have sinfully rejected for so many Generations Untill this be done they may wrestleâ—s they can with their own perplexities and comfort themselves as well as they are able in their miseries get money in their dispersions by all unlawfull Arts and ways imaginable and expose themselves to the delusions of Impostors false Prophets and pretenders to be their Deliverers which to their unspeakable misery and reproach they have now done ten times deliverance peace tranquility acceptance with God and man they shall not obtain Here lyes the Crisis of their condition When they shall receive acknowledge and believe in that Messiah who came so long time since unto them whom their Fathers wickedly slew and hanged on a Tree and whom themselves have since no less wickedly rejected and when by his Spirit and Grace they shall be turned from ungodliness and have their eyes opened to see the Mysterie of the Grace Wisdom and Love of God in the blood of his Son then shall they obtain mercy from the God of their fore-fathers and returning again into their own Land Jerusalem shall be inhabited again even in Jerusalem Exercitatio XIX Ordinances and Institutions of the Judaical Church respected and unfolded in the Epistle to the Hebrews Principal Heads of them mentioned therein The call of Abraham Heb. 11.8 9 c. The foundation of the Church in his Posterity The name of Abram signification of it Changed into Abraham its signification The time of his Birth and Death Whence called Ur of the Chaldees where And Haran Extent of Mesopotamia Moses and Stephen reconciled Abraham before his call infected with Idolatry Time of his call Institution of Circumcision End and use of it Time of the Israelites sojourning in Egypt Gen. 11.13 Exod. 12.40 41. Act. 7.6 Gal. 3 17. reconciled The beginning and ending of the 430 years The Fatal period of Changes in that Church Institution of the Passover The time of its celebration The month Time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings when The occasion and nature of this Ordinance The matter of it The manner of its observance Sundry things suited to its first celebration not afterward observed The number required at the eating of the Lamb. By whom it was killed Where How dressed Jews traditions rejected The Feast of unleavened Bread Its Rites Excision to the neglect of what Ordinances annexed Jews acknowledge the figurative nature of this Ordinance Of Frontlets and Philacteries Exod. 23.9 Signes and memorials The sections of the Law written in the Frontlets The Jews manner of making their Phylacteries deceits therein Their trust in them so proved by our Saviour Of their Fringes their appointment making and use Dedication of the first-born males to God Price of the Redemption of Children Close of God's first dispensation towards that Church The solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preparations for it Remote Occasional temporary institutions between the Red-sea and Sinai Of the waters of Marah The giving of Manna Derivation and signification of the name Water brought out of the Rock That Rock Christ. Immediate preparations for the receiving of the Law The time that the people came to Sinai The Day The time of the day that the appearance of God's Glory began The same time that Christ rose from the dead The place Sinai the name of the mountain Horeb of the Wilderness Of the Monastery there Moses first Ascent The ground of it The people prepared by the remembrance of Mercies and Promises Of their washing their cloaths Not a Baptism of standing use Bounds set unto the Mount In what sense it might be touched Heb. 12.21 How the Offendor was to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened The station and order of the people in receiving of the Law The ministry of Angels in the preparations for God's glorious presence How the People met God and God them When Moses used those words I exceedingly fear and quake THere are in the Epistle unto the Hebrews either direct discourses concerning § 1 or occasional mention is made of all or at least the most important things in the whole Mosaical Oeconomy and state of the Church and Worship of God therein under the Old Testament Yea there is nothing material from the call of Abraham unto the utmost issue of God's dispensations towards his posterity that is omitted by him And if we have not a previous acquaintance with these things which he supposed in them to whom he wrote much darkness and many mistakes must needs attend us in the consideration of what he treateth on and the ends which he proposeth unto himself Now because it will no way be expedient every time the mention of them doth occur or allusion is made unto them to insist upon them as first instituted I thought meet in the close of these Prolegomena to present the Reader with a brief Scheme and delineation of the whole Mosaical Oeconomy as also of those other previous concernments of the Church in the posterity of Abraham which by the Apostle in this Epistle we are called and directed unto And they are these that follow 1. The call and obedience of Abraham chap. 11. v. 8 9 10 11 12 13 14 15 16 17. 2. The institution and observation of the Passover chap. 11. v. 28. 3. The giving of the Law chap. 1. v. 1. chap. 2. v. 1. chap. 12. v. 18 19 20 21 25 26. 4. The sanction of the Law in Promises and Penalties chap. 2. v. 2 21.
were directed to give him this name of an High Father by the Spirit of Prophesie yet considering it suitableness unto what God had designed him for and its readiness to yield unto that Change which God made afterwards in it unto a great strengthning of his faith and significancy in a way of instruction unto future generations we must grant that it was done by the designing holy wise Providence of God For he was an High Father indeed as being the Father of our Lord Jesus Christ according to the flesh In process of time upon the solemn establishment of the Covenant with him God change this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17. v. 5. Neither shall thy name any more be called Abram but thy name shall be Abraham And on the like account did God also change the names of some other persons or superadded new names unto those whereby they were called before as of Israel unto Jacob Gen. 33. v. 28. upon his prevalency with God as a Prince Jedidiah unto Solomon 2 Sam. 12. v. 25. because the Lord loved him And many doubtless had new names given unto them by themselves or others or some letter or syllable changed in their names withall altering their signification upon emergent occasions Hence have we so many in the Old Testament whom we find in several places expressed by divers names or varied in one place from another Now this change in the name of Abraham was not as the Jews fancy to honour him with the addition of a letter out of the Tetragrammaton but for the addition of a new Prophetical significancy unto it as God himself expresly declares Thy name shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham for a father of a multitude of nations have I made thee According as he said before v. 3. Thou shalt be a father of a multitude of nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name denoting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude that is of Nations God himself expounding his own intention and design And herein is a solemn prefiguration of the implanting of Believers of all Nations into the Covenant and Faith of Abraham for this name he received upon the solemn establishment of the Covenant with him as the Apostle explains the place Rom. 4. v. 11 12 13 14 15 16 17. All then that believe are taken into the Covenant of Abraham And as unto the priviledges of it and inheritance to be obtained by it they are no less his children and heirs then those who proceeded from his loins according to the flesh as hath been manifested in our Exercitation concerning the Oneness of the Church And herein also God manifested what was his design in his Call and separation unto himself even to make and constitute him and his Posterity the means of bringing forth the promised seed wherein all Nations were to be blessed Abraham being the tenth Generation from Noah exclusivè was the son of Terah of § 5 whom it is said Gen. 11.26 that Terah lived seventy years and begat Abram Nahor and Haran not doubtless in the same year but then the eldest of them was born who ever he was If Abraham was the eldest as he is first expressed he was born 292 years after the flood in the three hundred ninety second year of the life of Shem who out-lived him thirty five years And he was the sixth from Heber born in the two hundred twenty fifth year of his age who continuing longest of all the Postdiluvian Patriarchs outlived Abraham about sixty four years But there is a difficulty in this account For if Abraham was born in the seventieth year of the age of Terah Terah living in all two hundred and five years Abraham at the death of Terah must needs be one hundred thirty five years of age But the Scripture saith expresly that at his departure out of Haran upon the death of his Father he was no more but seventy five years old And if he was seventy five years old at the death of his Father who lived two hundred and five years he must be born in the one hundred and thirtieth of his Fathers life and not before which carries on his birth and death sixty years beyond the former account So that he outlived Shem twenty five years and dyed only four years before Heber Although therefore he be mentioned before Haran Gen. 11.26 yet indeed Haran was the Eldest Son of Terah and born before Abraham sixty years And it appears in the Story that Lot and Sarah who were the Children of Haran if Sarah was the Ischa mentioned as most suppose she was Gen. 11.29 were not much younger then Abraham himself For when Abraham was an hundred years old Sarah was ninety Gen. 17.17 and Lot may well be supposed to be Elder then she so that of Necessity Haran must be many years elder then Abraham even no less then sixty as we have declared § 6 His Nativity and Education was in Vr of the Chaldees Gen. 11.28 31. This place is said to be on the other side of the flood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the River Josh. 24.2 that is from the Land of Canaan on the other side of the great River Euphrates eastward It was so also of Tygris on the East of Aram Naharaim or Mesopotamia properly so called which is not insisted on because Abraham came over Tygris unto Haran with his Father Terah He came out saith Stephen from the Land of the Chaldaeans and dwelt in Canaan Acts 7.4 he sayes indeed that before he came unto Canaan he dwelt in Mesopotamia v. 2. wherein Haran was also For the name of Mesopotamia was given of old unto all the adjacent Regions even unto the Persian Sea So doth Pliny evidently lib. 6. cap. 26. Mesopotamia tota Assyriorum fuit vicatim dispersa praeter Babylona Ninum All Mesopotamia belonged unto the Assyrians and consuled of scattered Villages unless it were Babylonia and the Countrey about Nineveth And again Reliqua pars Mesopotamiae Assyriaeque-Babylonia appellata est So that he equals Mesopotamia with Assyria which how great a Tract of those Regions it comprehended is manifest from Ptolomy Strabo and others Eupolemus in Eusebius praeparat Evang. l. 9. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vra in Babylonia and there also Pliny mentioneth Vra upon the banks of Euphrates lib. 5. cap. 24. Fertur Euphrates usque ad Vram But this seems not to be the Vr where Abraham dwelt Nor was there any reason that in a design for Canaan he should remove from any part of Babylonia upon Euphrates unto Charan It is more likely to be the place mentioned by Ammianus lib. 5. where he sayes that the Romans in six dayes came from Corduena in Armenia ad Vr nomine Persicum Castellum unto Ur a Persian Castle And this he placeth between Nisibis and Tygris and was not far from the place where it is probably supposed that the Ark rested after the flood the family
of Heber keeping their first Seat not accompanying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sons of men Gen. 11.2 3 4. those wicked Apostates who went from the East to find a place to fix the Seat of their Rebellion against God Broughton contendeth that Vr was in the Vale of the Chaldaeans that is in Babylonia a very little way or some few miles from Charan averring that Stephen cannot otherwise be defended who affirms that he was in Mesopotamia before he dwelt in Charan But as this defence of Stephen is needless seeing as we have manifested he took Mesopotamia in a large sense as others did also giving the same Extent unto it with Assyria the denomination arising from the most eminent and fruitful of these Regions So the removal of a little way or a few miles answereth not that decription which the Holy Ghost gives us of journey Gen. 11.31 And Terah took Abraham his Son and Lot the Son of Haran and they went forth with them from Ur of the Chaldees to go into the Land of Canaan and they came unto Haran and dwelt there There design was to go unto Canaan And as the Vra which was in Babylonia was scituated on this side of Euphrates as Pliny testifies So that Abraham could not go from thence unto Canaan by Haran but he must twice needlesly pass with all his family over Euphrates so the expression of their journying to Haran will not suit unto any imaginary Vr within a few miles of it Nor is it any weight that it is called Vr of the Chaldees whose proper seat was in Babylonia and not extended much farther Eastward seeing if the Chaldees as is most probable were called Chasdim as they are constantly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed the Son of Nachor the Brother of Abraham there must of necessity be allowed an Hystorical Prolepsis in the words and that is called Vr of the Chaldees from whence the Chaldees were afterwards to have their Original who in time possessed Babylonia and the parts adjacent Whilest Abraham lived with his Progenitors in Vr there is no doubt but he § 7 was with them infected with much false Worship and Idolatry For so Joshua affirms expresly that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 24.3 even those whose Worship God afterwards prohibited in the first Precept of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not be unto thee other Gods those or such as those whom they served beyond the flood Other Gods are all false gods The Jews imagination about the discovery made by Abraham of the true God his renunciation of all Idolatry thereon with the breaking of his Fathers Images and his being cast for that cause by Nimrod into the fire all about the forty fourth year of his Age I have considered and exploded elsewhere And all these figments with that of Harans being consumed by fire in the sight of his Father they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie fire Gen. 11.28 but as where it relates unto the Chaldeans Vr of the Chaldees it is apparently the name of a place a Town or Country so it rather signifies a Valley then fire And those words Isa. 24. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate in the Text Wherefore glorifie ye the Lord in the fires may be better read as in the Margen in the Valleys which better answers unto the following words And the name of the Lord God of Israel in the Isles of the Sea At what year of his age he left Vr with his Father is not expressed But it is apparent that it was towards the latter end of the life of Terah Even after the death of Haran his Eldest Son and that Nahor and Abraham were married to Milcha and Isca his daughters and Sara had continued barren some remarkable space of time Gen. 11.28 29 30 31 32. From Vr therefore with his Father and the rest of their family he removed to § 8 Haran with a design for Canaan Gen. 11.31 Where this Haran was scituated we before declared Stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charran and so do the Latin Writers Assyrias Latio maculavit sanguine Charras sayes Lucan of the overthrow of Crassus's Army near that place And it may be pronounced either way in the Original from the ambiguous force of the Hebrew Cheth which seems best expressed by Charan How long he stayed here is uncertain as was said before That it was not very long appears from his marrying and the barrenness of Sarah before he came thither And yet that they abode there some years is no less evident from Chap. 12. v. 5. Abraham took Sarai his Wife and Lot his Brothers Son and all their substance that they had gathered and the souls or Servants that they had gotten in Haran and they went forth to go into the Land of Canaan It is not the work of a few dayes or moneths that is here described This gathering of substance and getting of souls was a business of some years of how many it is uncertain What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain The especial Call of Abraham unto that Countrey could not be the bottom of it for it is most probable yea indeed undeniable that this he had not untill after the death of Terah It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call that he might be in more readiness to yield obedience unto it then he could have been in the Land of Vr Whether Terah did meerly seek a new habitation in a Country less peopled then that of his Nativity which doubtless then was the most populous part of the world as being near the place where mankind first planted after the flood or whether he might be instructed in the antient promise that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name should be servants unto the seed of Shem from whom he was a principal descendant I know not In answer to the call of Abraham it could not be for he was called to leave his Fathers House Chap. 12.1 and not to bring his Father with his houshold with him and that at the seventy fifth year of his age when Terah was dead But what ever was the occasion of it the Providence of God used in it in the serving of its designs towards Abraham And here in Haran If I may be allowed to conjecture it is probable that God gave him light into the evil of those Superstitions wherein he was educated revealed himself as the only true God and so prepared him for his Call unto the tedious journeying and long peregrination that ensued thereon § 9 When his Father Terah was dead and himself seventy five years old Chap. 12.14 God called him to himself and entred
not our Neighbour in our heart v. 17. 31. That none put an Israelite to reproach v. 17. 32. That none exercise revenge on his Neighbour 33. That none bear ill will in their mind v. 18. 34. That the Mother and its young be not taken together Deut. 22.6 35. That a Scall be not shaven Lev. 13.33 36. That the signs of Leprosie be not removed Deut. 27.8 37. That the place where the Heifer is beheaded be not tilled Deut. 21.4 38. That a Sorcerer be not suffered to live Exod. 22.18 39. That a new Married Man be not bound to go forth to War Deut. 24.5 40. That none be rebellious against the Sanhedrin at Jerusalem and their Doctrine Deut. 17.11 41. That nothing be added to the precepts of the Law 42. That nothing be taken from them Deut. 4.2 43. That we speak not evil of the Judge nor of the Prince of the People Exod. 22.28 44. That none speak evil of any in Israel Lev. 19.14 45. That none curse Father or Mother 46. That none strike Father or Mother Exod. 21.17 § 29 The Ninth Family of Negative Precepts concerns Feasts and contains Ten Prohibitions 1. That no work be done on the Sabbath Exod. 20.10 2. That none go out or beyond the bounds of the City on the Sabbath Exod. 16.29 3. That no punishment be inflicted on the Sabbath Exod. 35.3 4. That no work be done on the first day of the Passeover 5. That no work be done on the seventh day of the Passeover Lev. 23.7 8. 6. That no work be done in the Feast of Weeks v. 21. 7. That no work be done on the first day of the seventh moneth v. 24 25. 8. That no Work be done on the day of Expiation v. 30. 9. That no work be done on the first day of Tabernacles 10. That no work be done on the eighth day of release v. 34 35 37. The Tenth Family of Negative Precepts is concerning Chastity and affinity and § 30 purity in twenty four Precepts 1. That none uncover the nakedness of his Mother 2. Of his Fathers Wife 3. Of his Sister 4. Of the Daughter of his Fathers Wife Lev. 18.7 8 9 11. 5. Of the Daughter of his Son 6. Of the Daughter of his Daughter 7. Of his own Daughter v. 10. 8. Of a Woman and her Daughter 9. Of a Woman and the Daughter of her Son 10. Of a Woman and the Daughter of her Daughter v. 17. 11. Of a Fathers Sister 12. A Mothers Sister v. 12.13 13. Of an Vnkles Wife v. 19. 14. Of a Daughter in Law v. 15. 15. Of a Brothers Wife v. 16. 16. Of a Wifes Sister she being living ver 14. 17. Of a married Woman Exod. 20.13 18. Of a separated Woman Lev. 18.19 19. That none commit the sin of Sodomy v. 22. 20. That none uncover the nakedness of her Father 21. Nor of the Brother of her Father v. 7.14 22. That filthiness be not committed with any Beast by a Man 23. Nor by a Woman Lev. 18.23 24. That none draw nigh to a prohibited Woman Lev. 18.6 The Eleventh Family concerns Marriages in eight Prohibitions 1. That a Bastard § 31 take not an Israelitess to Wife Deut. 23.2 2. That no Eunuch take a Daughter of Israel v. 1. 3. That no male be made an Eunuch Lev. 22.24 4. That there be no Whore in Israel Deut. 23.17 5. That he who hath divorced his Wife may not take her again after she hath been married to another Deut. 24 4. 6. The Brothers Daughter marry not with a stranger Deut. 25.5 7. That he divorce not his Wife who hath defamed her in her youth Deut. 22.19 8. He that hath forced a Maid shall not divorce her Deut. 22.29 The Twelfth Family concerns the Kingdom and is made up of four Precepts § 32 1. That no King be chosen or a strange Nation Deut. 17.15 2. That the King get not himself many Horses v. 16. 3. That he multiply not Wives 4. That he heap not up to himself Treasures of Silver and Gold v. 17. This is the Account that the Jews give of the precepts of the Law and both the § 33 number of them as also their distribution and distinction which they have cast them into are part as they pretend of their Oral Law which may easily be improved unto a conviction of the vanity of it For whereas it is evident that many of these precepts are coincident many pretended so to be are no precepts at all and sundry of them are not founded on the places from whence they profess to gather them yea that in many of them the mind of the Holy Ghost is plainly perverted and a contrary sense annexed unto his words so it is most unquestionable that there are sundry Commands and Institutions especially in about and concerning Sacrifices that are no way taken notice of by them in this collection as I could easily make good by instances sufficient it is evident that that Rule cannot be of God whereof this collection is pretended to be a part But as I have said before because there is a Representation in them of no small multitude of commands especially in things concerning their carnal Worship it was necessary that they should be here represented though they have been before transcribed from them by others My principal design herein is to give light into some passages of our Apostle as also to other expressions concerning this Law of Commandments contained in Ordinances in other places of the Scripture The Censure our Apostle gives of this whole System of Divine Worship Chap. 9. § 34 v. 1 10. The first Covenant had also Ordinances of Divine Service and a worldly Sanctuary which stood only in meats and drinks and divers washings and carnal Ordinances imposed on them untill the time of reformation is very remarkable Let any one cast an Eye upon this multitude of commands about meats and drinks washings and outward carnal observances which are here collected and he will quickly see how directly and pertinently the description given by our Apostle is suited to their services And that not only as to the manner and multitude of them but also as to their natures They are carnal things and could by no means effect the great spiritual glorious and eternal ends which God had designed proposed and promised in that Covenant unto whose administration they were annexed until the time of Reformation should come Hence elsewhere as Coloss. 10.20 He calls them the rudiments of the world Ordinances about touching tasting and handling about meats and drinks things outwardly clean or unclean all which perish with their using § 35 A little view also of the multiplicity of these precepts and the scrupulous observances required about them and their circumstances will give light into that of another Apostle Acts 15.20 Calling the Law a yoke which neither their Fathers nor themselves were ever able to bear For although the weight of this yoke did principally consist in the matter of it
adultery as is known was capital by the express sentence of the Law As 1. With a Sister 2. A Fathers Sister 3. A Mothers Sister 4. A Wifes Sister 5. A Brothers Widow 6. An Vncles Widow 7. A Woman separated Many other Crimes also they reckon up with reference unto Ceremonial Institutions as eating of fat and blood and leaven on the Passeover making an Oyle like the holy Oyle even all such trangressions as are threatned with punishment but have no express kind of punishment annexed unto them § 28 Secondly Punishments respecting State and Condition were of two sorts First Pecuniary in a quadruple restitution in case of Theft Secondly Personal in banishment or confinement unto the City of Refuge for him that had slain a Man at unawares Numb 35.25 § 29 Thirdly Capital punishments they inflicted four wayes Fiâ—st By Strangulation which was inflicted on six sorts of Transgressors 1. Adulterers 2. Strikers of Parents 3. Men-stealers 4. Old Men exemplarily rebellious against the Law 5. False Prophets 6. Prognosticators by the Names of Idols Secondly Burning Lev. 20.14 And this the Jews say was inflicted by pouring molten Lead into their mouths and the Crimes that this punishment were allotted to were 1. The Adultery of the Priests Daughter 2. Incest 1. With a Daughter 2. With a Sons Daughter 3. A Wises Daughter 4. A Wises Daughters Daughter 5. A Wises Sons Daughter 6. A Wifes Mother 7. The Mother of her Father 8. The Mother of her Father in Law Thirdly Death was inflicted by the Sword Deut. 20.21 1. On the voluntary Man-slayer 2. On the Inhabitants of any City that fall to Idolatry Fourthly By Stoning Which was executed for Incest 1. With a Mother 2. A Mother in Law 3. A Daughter in Law 4. Adultery with a betroathed Virgin 5. Vnnatural uncleaness with Men 6. With Beasts by Men 7. With Beasts by Women 8. Blasphemy 9. Idolatry 10. Offering to Moloch 11. A Familiar Spirit of Ob 12. Of Jiedeoni 13. On Impostors 14. On Seducers 15. On Enchanters or Magicians 16. Prophaners of the Sabbath 17. Cursers of Father or Mother 18. The dissolute and stubborn Son Concerning all which it is expresly said that they shall be stoned § 30 Unto the execution of these penalties there was added two Cautionary Laws First That they that were put to death for the increase of their ignominy and terror of others should be hanged on a Tree Deut. 21.21 Secondly That they should be buryed the same day v. 23 And this is a brief abstract of the Penalties of the Law as it was the Rule of the Polity of the People in the Land of Canaan Exercitatio XXII The Building of the Tabernacle Moses Writing and Reading the Book of the Covenant Considerations of the particulars of the Fabrick and Vtensils of the Tabernacle Omitted One Instance insisted on The Ark. The same in the Tabernacle and Temple The Glory of God in what sense The principal Sacred Vtensil The matter whereof it was made The Form of it The End and Vse of it The Residence and Motions of it The Mercy-Seat that was upon it The matter thereof Of the Cherubims Their Form and Fashion The Visions of Isaiah and Ezekiel compared Difference in them and Reason thereof THe People having received the Law in the Wilderness and therein a Foundation § 1 being laid of their future Church-State and Worship which was to continue untâ—â— the Times of Reformation Heb. 9.10 they had also by Gods direction a place and Building for the seat of that Worship assigned unto them This was the Tabernacle erected in the Wilderness suited to their then moving state and condition into the Room whereof the Temple built afterwards by Solomon suceeded when they had attained a fixed station in the Land of Promise Our Apostle respecting the Ordinances of that Church as first instituted by Moses which the Hebrews boasted of as their priviledge and on the account whereof they obstinately adhered unto their observation insists only on the Tabernacle whereunto the Temple and its services were referred and conformed And this he doth principally Chap. 9 v. 1 2 3 4 5. Then verily the first Covenant had also Ordinances of divine Service and a worldly Sâ—â—ctuary For there was a Tabernacle made the first wherein was the candlestick and the Table and the Shew-bread which is called the Sanctuary And after the second Veil the Tabernacle which is called the Holiest of all which had the Golden Censor and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant And over it the Cherubims of Glory shaddowing the Mercy Seat The Preparation for the Directions which God gave for the building of this Tabernacle § 2 is declared Exod. 24. The Body of the people having heard the Law that is the ten Words or Commandments which was all they heard Deut. 9.10 what God spake to them was written in the Two Tables of stone they removed unto a greater distance from the Mount Exod. 20.18 19. After their Removal Moses continued to receive from the Lord that summary of the whole Law which is expressed Chap. 21.22 23. And all this as it should seem at the first hearing he wrote in a Book from the Mouth of God For it is said Chap. 24. v. 4. that he wrote all the words of the Lord. And v. 7. that he took the Book of the Covenant and read in the audience of the people The Jewish Masters suppose that it was the Book of Genesis that is there intended For § 3 say they the rest of the Law was not yet written namely before God himself had written or engraven the Ten Words on the Two Tables of Stone But this is a fond imagination seeing the Book which Moses read contained the form and tenour of the Covenant made with that people at Horeb and is expresly so called and as such was then solemnly confirmed and ratified by Sacrifice It may therefore be supposed that there is a Prolepsis used in the recording of this story and that indeed the confirmation of the Covenant by Sacrifice which was accompanied with the Reading of the Book was not until after the third return of Moses from the Mount with the renewed Tables But this also may well be doubted seeing this Sacrifice was prepared and offered by the young Men of the Children of Israel v. 5. that is the First Born whose Office was superseded upon the Separation of Aaron and his Sons unto the Priesthood which God had designed before that last descent of Moses from the Mount We must therefore leave things in the order wherein they are set down and recorded It appears therefore that Moses wrote the Law as he received it from God This being done he came down and read it in the ears of the people And he proposed it unto them as containing the Terms of the Covenant that God would have them enter
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste Angelus si rem ipsam dicamus est Angelus Redemptor de quo scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâ—m primum caeâ—â—rùm quis ille esset verè intelligere non pyâ—uerâ—â—t Neque â—nim ab alâ—is percipiebunt nâ—que prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ— that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
as accompanied the nature and manner of the Revelation made unto him 1. They arise from the infinite Excellency of his Person above theirs This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter making his discourse upon it the basis of ensuing his exhortations I shall therefore remit the consideration of it unto its proper place 2. There were sundry Excellencies that attended the very Revelation it self made unto him or his Prophecie as such For 1. Not receiving the Spirit by measure Joh. 3.34 as they all did he had given unto him altogether a comprehension of the whole will and mind of God as to what ever he would have revealed of himself with the mystery of our salvation and all that obedience and worship which in this world he would require of his Church It pleased the Father that in him all fulness should dwell Col. 1.19 that is of Grace and Truth Joh. 1.17 not granting him a transient irradiation by them but a permanency and constant abode of them with him in their fulness all treasures of wisdom and knowledge being hid in him Col. 2.3 as their home and proper abiding place which made him of quick understanding in the fear of the Lord Isa. 11.3 All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect with all the ways whereby it was to be accomplished through his own blood were known unto him as also were all the bounds the whole extent of that Worship which his Church was to render unto God with the assistance of the Spirit that was to be afforded unto them for that end and purpose Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God was not because all the treasures of it were not committed unto him but because they could bear no other but that gradual communication of it which he used towards them Joh. 16.12 But he himself dwelt in the midst of those treasures seeing to the bottom of them All other Prophets even Moses himself receiving their revelation by transient irradiations of their minds had no treasure of truth dwelling in them but apprehended only that particular wherein they were enlightned and that not clearly neither in its fulness and perfection but in a measure of light accommodated unto the Age wherein they lived 1 Pet. 1.11 12. Hence the Spirit is said to rest on him Isa. 11.2 3. and to abide on him Matth. 3.16 who did only in a transient act affect the minds of other Prophets and by an actual motion which had not an habitual spring in themselves cause them to speak or write the will of God as an instrument of Musick gives forth a sound according to the skill of him that strikes it and that only when it is so stricken or used Hence 2. The Prophets receiving their Revelations as it were by number and tale from the holy Ghost when they had spoken or written what in particular at any season they had received from him could not adde one word or syllable of the same infallibility and authority with what they had so received But the Lord Christ having all the treasures of Wisdom Knowledge and Truth hid and laid up in him did at all times in all places with equal infallibility and authority give forth the mind and will of God even as he would what he so spake having its whole Authority from his speaking of it and not from its consonancy unto any thing otherwise revealed 3. The Prophets of old were so barely instrumental in receiving and revealing the will of God being only servants in the house Heb. 3.4 for the good of others 1 Pet. 1.11 that they saw not to the bottom of the things by themselves revealed and did therefore both diligently read and study the books of them that wrote before their time Dan. 9.2 and meditated upon the things which the Spirit uttered by themselves to obtain an understanding in them 1 Pet. 1.10 11 12. But the Lord Jesus the Lord over his own house had an absolutely perfect comprehension of all the mysteries revealed to him and by him by that divine Wisdom which always dwelt in him 4. The Difference was no less between them in respect of the Revelations themselves made to them and by them For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all yet it was done so obscurely to Moses and the Prophets that ensued that they came all short in the light of that Mystery to John the Baptist who did not rise up in a clear and distinct apprehension of it unto the least of the true Disciples of Christ Matth. 11.11 whence the giving of the Law by Moses to instruct the Church in that Mystery by its types and shadows is opposed to that Grace and Truth which were brought by Jesus Christ Joh. 1.17 18. See Ephes. 3.8 9 10 11. Col. 1.26 27. Tit. 2.11 2 Tim. 1.10 In these and sundry other things of the like importance had the Fathers speaking in the Son the preheminence above his speaking in Moses and the Prophets for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments for attendance unto and observation of the things revealed by him For even all these things have influence into his present Argument though the main stress of it be laid on the excellency of his Person of which at large afterwards 6. We must yet further observe that the Jews with whom the Apostle had to do had all of them an expectation of a new signal and final Revelation of the will of God to be made by the Messias in the last days that is of their Church state and not as they now fondly imagine of the world Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias Joh. 1.21 but the general expectation of the Church for the full Revelation of the will of God was upon the Messias Joh. 4.25 Of the same mind were their more antient Doctors that retained any thing of the tradition of their Fathers asserting that the Law of Moses was alterable by the Messias and that in some things it should be so Maimonides is the leader in the opinion of the eternity of the Law whose Arguments are answered by the Author of Sepher Ikkarim lib. 3. cap. 13. and some of them by Nachmanides Hence it is laid down as a Principle in Neve shalom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the King shall be exalted above Abraham be high above Moses yea and the ministring Angels And it is for the excellency of the Revelation made by him that he is so exalted above Moses Whence Maimonides himself acknowledgeth Tractat. de Regibus that at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden and deep things i. e. of
and that by it to declare his rule even over his enemies and to make his people those given unto him willing and obedient v. 3. The inheritance given by the Father unto Christ being wholly in the possession of another it became him to take it out of the Vsurpers hand and deliver it up to him whose right it was and this he did and doth by the Revelation of his mind in the preaching of the Word Col. 1.12 13. And from these considerations it is that 4. The whole Revelation and Dispensation of the will of God in and by the Word is as was said eminently appropriated unto the Father Eternal life the counsel the purpose ways means and procurer of it was with the Father and was manifested to us by the word of truth 1 Joh. 1.1 2. And it is the Father that is his will mind purpose grace love that the Son declares Joh. 1.18 in which work he speaks nothing but what he heard from and was taught by the Father Joh. 8.28 And thence he says the doctrine is not mine that is principally and originally but his that sent me Joh. 7.16 And the Gospel is called the Gospel of the glory of the blessed God 1 Tim. 1.11 which is a periphrasis of the Person of the Father who is the Father of glory Ephes. 1.17 And we might also declare that the great work of making this Gospel effectual on the minds of men doth peculiarly belong unto the Father which he accomplisheth by his Spirit 2 Cor. 3.18 c. 4.6 But that is not our present business Thus the Revelation of events that should befall the Church to the end of the world that Christ signified by his Angel unto John was first given him of the Father Revel 1.1 And therefore though all declarations of God and his will from the foundation of the world were made by the Son the second Person of the Trinity and his Spirit speaking in the Prophets 1 Pet. 1.11 12 13. yet as it was not by him immediately no more was it as absolutely so but as the great Angel and Messenger of the Covenant by the will and appointment of the Father And therefore the very Dispensers of the Gospel are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to treat as Embassadours about the business of Christ with men in the name of God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle as if God the Father exhorted in and by us 2 Cor. 5.20 For to him doth this whole work principally relate And from the appropriating of this work originally and principally to the Father there are three things that are particularly intimated unto us 1. The Authority that is to be considered in it the Father is the Original of all power and Authority of him the whole Family of Heaven and Earth is named Ephes. 3.15 He is the Father of the whole Family from whom Christ himself receives all his Power and Authority as Mediator Mat. 28.18 which when his work is accomplished he he shall give up again into his hand 1 Cor. 15.28 He sent him into the world set him over his house gave him command unto his work The very name and Title of Father carries Authority along with it Mal. 1.6 And in the disposal of the Church in respect of this paternal power doth the Son affirm that the Father is greater than he Joh. 14.28 And runs up the contempt of the word in the preaching of it by his Messengers into a contempt of this Authority of the Father he that refuseth you refuseth me he that refuseth me refuseth him that sent me The Revelation then and dispensation of the mind and will of God in the word is to be considered as an act of Supream Soveraign Authority requiring all subjection of Soul and Conscience in the receiving of it It is the Father of the Family that speaks in this word he that hath all power and Authority essentially in him over the souls and eternal conditions of them to whom he speaks And what holy reverence humility and universal subjection of soul to the word this in a particular manner requires is easie to be apprehended 2. There is also Love In the Oeconomy of the blessed Trinity about the work of our Salvation that which is eminently and in an especial manner ascribed unto the Father is Love as hath been at large elsewhere shewed 1 Joh. 4.9 10 16. God that is the Father saith he is Love And how he exerts that property of his nature in the work of our Salvation by Christ he there shews at large So Joh. 3.16 Rom. 5.7 8. To be Love full of Love to be the especial spring of all fruits of Love is peculiar to him as the Father And from Love it is that he makes the Revelation of his Will whereof we speak Deut. 7.8 c. 33.3 Psal. 147.19 20. 2 Cor. 5.18 19. It was out of infinite Love mercy and compassion that God would at all reveal his Mind and Will unto sinners He might for ever have locked up the treasures of his Wisdom and Prudence wherein he abounds towards us in his word in his own eternal breast He might have left all the Sons of men unto that woful darkness whereunto by Sin they had cast themselves and kept them under the chains and power of it with the Angels that sinned before them unto the judgement of the great dâ—y But it was from infinite Love that he made this condescension to reveal himself and his Will unto us This mixture of Authority and Love which is the spring of the Revelation of the Will of God unto us requires all readiness willingness and chearfulness in the receipt of it and subâ—ission unto it Besides these also 3. There is Care eminently seen in it The great Care of the Church is in and on the Father He is the Husbandman that takes Care of the Vine and Vineyard Joh. 15.1 2. And thence our Saviour who had a delegated Care of his people commends them to the Father Joh. 17. as to whom the Care of them did principally and originally belong Care is proper to a Father as such to God as a Father Care is inseparable from paternal Love And this also is to be considered in the Revelation of the Will of God What directions from these Considerations may be taken for the use both of them that dispense the word and of those whose duty it is to attend unto the dispensation of it shall only be marked in our passage For the Dispensers of the Word Let them 1. Take heed of pursuing that work negligently which hath its spring in the Authority Love and Care of God See 1 Tim. 4.13 14 15 16. 2. Know to whom to look for supportment help ability and encouragement in their work Ephes. 6.19 20. And 3. Not be discouraged whatever opposition they meet with in the discharge of their duty considering whose work they have in hand 2 Cor. 4.15 16. 4. Know how they ought to dispense the
Word so as to answer the spring from whence it comes namely wiâ—h Authority Love to and Care for the souls of men And 5. Consider to whom they are to give an account of the work they are called to the discharge of and entrusted with Heb. 13.7 And for them to whom the Word is preached Let them consider 1. With what Reverence and godly fear they ought to attend unto the dispensation of it seeing it is a proper effect and issue of the Authority of God Heb. 12.25 And 2. How they will escape if they neglect so great Salvation declared unto them from the Love and Care of God Heb. 2.3 And 3. With what holiness and spiritual subjection of Soul unto God they ought to be conversant in and with all the Ordinances of Worship that are appointed by him Heb. 12.28 29. Other Observations I shall more briefly pass over God spake in them II. The Authority of God speaking in and by the Pen-men of the Scriptures is the sole bottom and foundation of our assenting to them and what is contained in them with Faith Divine and Supernatural He spake in them he then continues to speak by them and therefore is their word received 2 Pet. 3.20 21. But this is elsewhere handled at large III. Gods gradual Revelation of himself his Mind and Will unto the Church was a fruit of infinite Wisdom and Care towards his Elect. These are parts of his wayes sayes Job but how little a portion is heard of him Job 26.14 Though all his wayes and dispensations are ordered in infinite Wisdom yet we can but stand at the shoar of the Ocean and admire its glory and greatness Little it is that we can comprehend Yet what may be our instruction that may further our Faith and Obedience is not hidden from us And these things lye evident unto us in this gradual discovery of himself and his Will 1. That he over-filled not their Vessels He gave them out light as they were able to bear though we know not perfectly what their condition was yet this we know that as no generation needed more light than they had for the discharge of the duty that God required of them so more light would have unfitted them for somewhat or other that was their duty in their respective generations 2. He kept them in a Continual dependance upon himself and waiting for their Rule and Direction from him which as it tended to his glory so it was exceedingly suited to their safety in keeping them in an humble waiting frame 3. He so gave out the Light and Knowledge of himself as that the great work which he had to accomplish that lay in the stores of his infinitely Wise Will as the end and issue of all Revelations namely the bringing forth of Christ into the world in the way wherein he was to come and for the Ends which he was to bring about might not be obviated He gave light enough to believers to enable them to receive him and not so much as to hinder obdurate sinners from crucifying him 4. He did this work so that the Preheminence fully to reveal him and ultimately might be reserved for him in whom all things were to be gathered unto an head All Priviledges were to be kept for and unto him which was principally done by this gradual Revelation of the mind of God 5. And there was tender Care conjoyned with this infinite Wisdom None of his elect in any age were left without that Light and instruction which were needful for them in their seasons and generations And this so given out unto them as that they might have fresh consolation and supportment as their occasions did require Whilest the Church of old was under this dispensation they were still hearkning when they should hear new tydings from Heaven for their teaching and refreshment And if any difficulty did at any time befall them they were sure not to want relief in this kind And this was necessary before the final hand was set to the work And this discovers the woful state of the present Jews They grant that the Revelation of the Will of God is not perfected and yet notwithstanding all their miseries darkness and distresses they dare not pretend that they have heard one word from heaven these 2000 years that is from the days of Malachi and yet they labour to keep the vail upon their eyes IV. We may see hence the absolute Perfection of the Revelation of the will of God by Christ and his Apostles as to every end and purpose what ever for which God ever did or ever will in this world reveal himself or his mind and will For as this was the last way and means that God ever designed for the discovery of himself as to the worship and obedience which he requires so the Person by whom he accomplished this work makes it indispensably necessary that it be also absolutely perfect from which nothing can be taken to which nothing must be added under the penalty of the extermination threatned to him that will not attend to the voice of that Prophet Return we now again unto the words of our Apostle Having declared the Son to be the immediate Revealer of the Gospel in pursuit of his design he proceeds to declare his Glory and Excellency both that which he had in himself antecedent to his susception of the Office of Mediator and what he received upon his in-vestiture therewith Two things in the close of this verse he assigns unto him 1. That he was appointed heir of all 2. That by him the worlds were made Wherein consists the first Amplification of his Proposition concerning the Revealer of the Gospel in two parts both acknowledged by the Jews both directly conducing to his purpose in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit fecit constituit Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit he placed set made appointed I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom that is the Son in whom the Father spake unto us and as such as the Revealer of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man The Son as God hath a natural dominion over all To this he can be no more appointed than he can be to be God On what account he hath his Divine Nature on the same he hath all the Attributes and Perfections of it with all things that necessarily on any supposition attend it as supreme Dominion doth Nor doth this denotation of him respect meerly the Humane Nature for although the Lord Christ performed all the Acts of his Mediatory Office in and by the Humane Nature yet he did them not as Man but as God and Man in one Person Joh. 1.14 Acts 20.20 And therefore unto him as such do the Priviledges belong that he is vested with on the account of his being Mediator Nothing indeed can be added unto him as God but there may be to him who is God in respect of his condescension to discharge an Office in an other Nature
which he did assume And this salves the Paralogism of Felbinger on this place which is that wherewith the Jews and Socinians perpetually intangle themselves Deus altissimus non potest salvâ majestate suâ ab aliquo haeres constitutus esse Filius Dei à Deo est haeres omnium constitutus ergo Filius Dei non est Deus altissimus God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High or most High God with reference to his Sovereign and Supreme exaltation over all his creatures as the next words in the place where that Title is given unto him do declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessor of heaven and earth Gen. 14.19 He is not termed Deus altissimus the most high God as though there were another Deus altus an high God that is not the Altissimus which is the sense of the Socinians This one Dâ—us altissimus most high God absolutely in respect of his Divine Nature cannot be appointed an Heir by any other But he who is so this High God as to be the eternal Son of the Father and made Man may in respect of the Office which in the nature of Man he undertook to discharge by his Father be made Heir of all II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lot and a peculiar portion received by lot thence an inheritance which is a mans lot and portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance under controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heir to goods divided by lot or he that distributeth an inheritance to others by lot Absolutely an Heir So the Poet of the covetous Hermocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He appointed himself his own heir in his last Will and Testament It hath also a more large signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is in Plato whose turn it was to speak next Strictly it is the same with Haeres an Heir And an Heir is he Qui subentrat jus lâ—cum dominium rerum defuncti ac si eadem persona esseâ— Who entreth into the right place and title of him that is deceased as if he were the same person But yet the name of an Heir is not restrained in the Law to him that so succeeds a deceased person in which sense it can have no place here Haeredis nomen latiore significatione possessorem fidei Commissarium Legatarium comprehendit it comprehends a Possessor a Trustee and a Legatary so Spigelius This sense of the word takes off the Catachresis which must be supposed in the application of it unto the Son if it only denoted such an Heir as Abraham thought Eliezer would be to him Gen. 15.3 4. One that succeâ—ds into the right and goods of the deceased For the Father dieth not nor doth ever forego his own Title or Dominion Neither is the Title and right given to the Son as Mediator the same with that of God absolutely considered This is eternal natural coexistent with the being of all things that new created by grant and donation by whose erection and establishment the other is not at all impeached For whereas it is affirmed that the Father judgeth no man but hath comâ—itted all judgment to the Sâ—n Joh. 5.22 27 30. it respects not Title and Rule but actual Administration In the latter sense of the word as it denotes any rightful Possessor by Grant from another it is properly ascribed unto the Son and there are three things intended in this woâ—d 1. Title Dominion Lordship Haeres est qui herus for thence is the word and not from aere as Isidore supposeth The Heir is the Lord of that which he is heir unto So the Apostle Gal. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir is Lord of all And in this sense is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born Psal. 89.27 I will give him to be my first-born higher than or and high above the Kings of the earth Princeps Dominus Caput familiae the Pâ—ince Lord and Head of the family that hath right to the inheritance and distributes portions to others Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for every thing that excelleth and hath the preheminence in its own kind Job 18.10 Isa. 14.30 Ezek. 47.12 So Col. 1.15 2. Possâ—ssion Christ is made actual Possessor of that which he hath Title unto As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Possessor as comes to his possession by the surrender or grant of another God in respect of his Dominion is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute Possâ—ssor of heaven and earth Gen. 14.22 Christ as a Mediator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Possessor by grant And there was a suitableness that he that was the Son should thus be Heir Whence Chrysostome and Theophylact affirm that the words denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The propriety of his Sonship and the immutability of his Lordship Not that he was thus made Heir of all as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of the Father Joh. 1.14 But it was agreeable and consonant that he who was eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had on that account an absolute dominion over all with his Father becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29 the first-born amongst many brethren should have a delegated Heirship of all and be given to be the head over all unto the Churcâ— Ephes. 1.22 3. That he hath both this Title and Possession by Grant from the Father of which afterwards Christ then by vertue of a Grant from the Father is made Lord by a new Title and hath Possession given him according to his Title he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all This is the object of the Hâ—irship of Christ his Inheritance The word may be taken in the Mâ—sculine gender and denote all persâ—ns all those of whom he had spoken before all the Revealers of the Will of God under the Old Testament the Son was the Lord over them all which is true but the word in the Neuter gender denotes all things absolutely and so it is in this place to be understood For 1. It is so used elsewhere to the same purpose 1 Cor. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subjected all things unto him So Rom. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is God over all 2. This sense suits the Apostles Argument and addes a double force to his intention and design For 1. The Author of the Gospel being Heir and Lord of all things what ever the sovereign disposal of all those Rites and Ordinances of Worship about which the Jews contended must needs be in his hand to change and alter them as he saw good 2. He being the Heir and Lord of all things it was easie for them to conclude that if they intended to be made partakers of any good in heaven or earth in a way of love
God ordaining him before the foundation of the world unto his Work and Inheritance 1 Pet. 1.20 2. The Covenant that was of old between the Father and Son for the accomplishment of the great work of Redemption this Inheritance being included in the Contract Prov. 8.30 31. Isa. 53.10 11. 3. The Promises made unto him in his Types Abraham David and Solomon Gen. 15. Psal. 72. 4. The Promises left upon record in the Old Testament for his supportment and assurance of success Psal. 2. Isa. 49. c. 5. The solemn proclamation of him to be the great Heir and Lord of all at his first coming into the world Luke 2.11 30 31 32. But it is the consummation of all these whatever was intended or declared in these previous acts of the Will and Wisdom of God that is principally intended in this expression Some suppose it of importance in this matter of the Heirship of Christ to assert that he was the rightful Heir of the Crown and Scepter of Israel This opinion is so promoted by Baronius as to contend that the right of the Kingdom was devolved on him which was caused to cease for a season in Antigonus who was slain by M. Anthony But what was the right of the Kingdom that was in Antigonus is hard to declare The Hasmonaeans of whom that ruled he was the last were of the Tribe of Levi. Their right to the Scepter was no more but what they had won by the sword So that by his death there could be no devolution of a Right to reign unto any it being that which he never had Nor is it probable that our Saviour was the next of kin to the reigning House of Judah nor was it any wise needful he should be so nor is there any promise to that purpose His lineal descent was from Nathan and not from Solomon of that House was Zerubbabel the Aichmalotarches which therefore is specially mentioned in the Reformation Zech. 12.12 Besides the Heirship promised unto Christ was neither of a Temporal Kingdom of Israel which he never enjoyed nor of any other thing in dependance thereon Were it so the Jews must first have the Dominion before he could inherit it And such indeed was the mistake of the Disciples as it is of the Jews to this day who enquired not whither he would take the Kingdom to himself but whether he would restore it unto Israel We have opened the Words it remaineth that we consider the sense and perswasion of the Hebrews in this matter 2. Shew the influence of this assertion into the Argument that the Apostle hath in hand and 3. Annex a brief Scheme of the whole Lordship and Kingdom of Christ. The Testimonies given to this Heirship of the Messiah in the Old Testament sufficiently evidencing the faith of the Church guided by the rule thereof will be mentioned afterwards For the present I shall only intimate the continuance of this perswasion among the Jews both then when the Apostle wrote unto them and afterwards To this purpose is that of Jonathan in the Targum on Zech. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall reveal the Messiah whose name is from everlasting who shall have the dominion over all Kingdoms See Psal. 72.11 And of him who was brought before the Antient of dayes like the Son of Man Dan. 7. to whom all power is given they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Messiah the King So R. Solomon on the place So R. Bechai on Exod. 23.21 My name is in him he is called saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in that name two significations are included 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Embassador the reasons of which Etymologie out of the Greek and Latin Tongues he subjoyns I confess foolishly enough but yet he adds to our purpose It may have a third signification of a Keeper for the Targum instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he that is the Messiah preserves or keeps the world he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Keeper of Israel hence it appears that he is the Lord of all things they being put under him and that the whole host of things above and below are in his hand He is also the messenger of all above and beneath because God hath made him to rule over all hath appointed him the Lord of his house the Ruler of all he hath which expressions how consonant they are to what is delivered by the Apostle in this place and Chap. 3. is easily discerned The Influence of this Assertion or common Principle of the Judaical Church into the Argument that the Apostle hath in hand is evident and manifest He who is the Heir and Lord of all things Spiritual Temporal Ecclesiastical must needs have power over all Mosaical Institutions be the Lord of them which are no where exempted from his Rule The words being opened and the design of the Apostle in them discovered because they contain an eminent Head of the Doctrine of the Gospel concerning the Lordship and Kingdom of Jesus Christ the Messiah I shall stay here a little to give in a Scheme of his whole Dominion seeing the consideration of it will not again so directly occur unto us That which is the intendment of the words in the interpretation given of them is this God the Father in the pursuit of the Soveraign purpose of his Will hath granted unto the Son as incarnate and Mediator of the New Covenant according to the eternal Council between them both a Soveraign Power and Authority over all things in Heaven and Earth with the Possession of an absolute proprietor to dispose of them at his pleasure for the furtherance and Advancement of his proper and peculiar work as Head of his Church I shall not insist on the several Branches of this Thesis but as I said in general confirm this Grant of Power and Dominion unto the Lord Christ and then give in our Scheme of his Kingdom in the several Branches of it not enlarging our Discourse upon them but only pointing at the heads and springs of things as they lye in the Scripture Of the Kingdom or Lordship of Christ. THe Grant of Dominion in general unto the Messiah is intimated in the first promise of him Gen. 3.15 His Victory over Satan was to be attended with Rule Power and Dominion Psal. 68.18 Isa. 53.12 Ephes. 4.8 9. Col. 2.15 and confirmed in the Renewal of that Promise to Abraham Gen. 22.17 18. For in him it was that Abraham was to be Heir of the world Rom. 4.13 As also unto Judah whose seed was to enjoy the Scepter and Law-giver until he came who was to be Lord over all Gen. 49.10 As Baalam also saw the Star of Jacob with a Scepter for Rule Numb 24.17 19. This Kingdom was fully revealed unto David and is expressed by him Psal. 2. throughout Psal. 45.3 4 5
hereafter finally judge them Wherein he suffers them in his Holiness and Wisdom to act in Temptations Seductions Persecutions he bounds and limits their Rage malice actings orders and disposes the Events of them to his own holy and righteous ends and keeps them under chains for the Judgement of the last day when for the full manifestation of his Dominion over them he will cause the meanest of his servants to set their feet on the necks of these conquered Kings and to joyn with himself in sentencing them unto eternal ruine 1 Cor. 6.3 which they shall be cast into by him Rev. 19. 2. The Ends of this Lordship of Christ are various as 1. His own Glory Psal. 110.1 2. Churches safety Mat. 16.18 Revel 12.7 8 9. And 3. Exercise for their Good 1. By Temptation 1 Pet. 5.8 9 10. And 2. Persecution Rev. 2.10 Chap. 12.10 both which he directs regulates and bounds unto their eternal Advantage 4. The exercising of his Wrath and vengeance upon his stubborn enemies whom these slaveâ— and vassals to his righteous power seduce blind harden provoke ruine and destroy Revel 12.15 Ch. 16.13 14. Psalm 106. And how much of the peace safety and consolation of Believers lyes wrapt up in this part of the Dominion of Christ were easie to demonstrate as also that Faiths improvement of it in every condition is the greatest part of our Wisdom in our pilgrimage III. All Mankind the second sort of Intellectual Creatures or Rational subsistencies belong to the Lordship and Dominion of Christ. All Mankind was in the power of God as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one mass or Lump out of which all Individuals are made and framed Rom. 9.21 Some to honour some to dishonour the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not denoting the same substance but one common condition and the making of the Individuals is not by Temporal Creation but Eternal Designation So that all mankind made out of nothing and out of the same condition destined to several Ends for the glory of God are branched into two sorts Elect or vessels from the common mass unto Honour and Reprobates or vessels from the common mass unto dishonour As such they were typed by Jacob and Esau Rom. 9.11 12. and are expressed under that distribution 1 Thess. 5.9 Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning being chosen to salvation 2 Thess. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.4 before the foundation of the world Rom. 8.29 Chap. 11.5 Matth. 20.16 2 Tim. 2.10 Revel 21.27 Others are appointed to the day of evil Prov. 16.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old fore-ordained to condemnation Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be destroyed 2 Pet. 2.12 See Rom. 9.22 Chap. 11.7 Revel 20.15 Both these sorts or all Mankind is the Lordship of Christ extended to and to each of them respectively 1. He is Lord over all flesh Joh. 17.2 both living and dead Rom. 14.9 Phil. 2.9 10. 2. Particularly he is Lord over all the Elect And besides the general foundation of the Equity of his Authority and power in his Divine Nature and Creation of all things the Grant of the Father unto him as Mediator to be their Lord is founded in other especial Acts both of Father and Son For 1. They were given unto him from Eternity in design and by compact that they should be his peculiar portion and he their Saviour Joh. 17.2 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh over which he hath Authority there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universality of them whom the Father gave him in a special manner Of whom he sayes thine they were and thou gavest them unto me v. 6. Acts 18.10 They are a portion given him to save Joh. 9.39 of â—hich he takes the Care as Jacob did of the Sheep of Laban when he served him for a â—â—se Gen. 31.30 40. See Prov. 8.30 This was an Act of the Will of the Father in the Eternal Covenant of the Mediator whereof elsewhere 2. His Grant is strengthened by Redemption Purchase and Acquisition This was the condition of the former Grant Isa. 53.10 11 12. which was made good by him so that his Lordship is frequently asserted on this very account 1 Cor. 6.10 1 Pet. 1.18 19. 1 Tim. 3.6 Joh. 10.15 Eph. 5.25 26 27. Rev. 5.9 Joh. 11.52 And this purchase of Christ is peculiar to them so given him of the Father in the Covenant of the Mediator as 1. Proceeding from his especial and greatest Love Joh. 15.17 Rom. 5.8 1 Joh. 3.16 Chap. 4.9 10. Acts 20.28 Rom. 8.32 And 2. Being accompanied with a purchase for them which they shall certainly enjoy and that of Grace and Glory Acts 20.28 Eph. 1.14 Acts 2.36 Phil. 1.29 Heb. 9.12 15. And indeed the Controversie about the deâ—th of Christ is not primarily about its Extent but its Efficacy and Fruits in respect of them for whom he dyed 3. These thus given him of the Father and redeemed by him are of two sorts 1. Such as are actually called to faith in him and Union with him These are further become his upon many other especial accounts They are his in all Relations of Subjection his Children Servants Brethren Disciples Subjects his House his Spouse He stands towards them in all Relations of Authority is their Father Master Elder Brother Teacher King Lord Ruler Judge Husband Ruling in them by his Spirit and Grace over them by his Laws in his Word preserving them by his power chastening them in his Care and Love feeding them out of his stores trying them and delivering them in his Wisdom Bearing with their miscarriages in his Patience and taking them for his portion lot and inheritance in his Providence raising them at the last day taking them to himself in Glory every way avouching them to be his and himself to be their Lord and Master 2. Some of them are alwayes uncalled and shall be so untill the whole number of them be compleated and filled But before they belong on the former accounts unto his Lot Care and Rule John 10.6 They are already his sheep by grant and purchase though not yet really so by Grace and Holiness They are not yet his by present Obediential Subjection but they are his by Eternal Designation and reall Acquisition Now the power that the Lord Jesus hath over this sort of Mankind is Vniversal unlimited absolute and exclusive of all other power over them as unto the things peculiarly belonging unto his Kingdom He is their King Judge Law-giver and in things of God purely Spiritual and Evangelical other they have none It is true he takes them not out of the world and therefore as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life things of the world they are subject to the Laws and Rulers of the world but as unto the things of God he is the only Law-giver who is able to kill and make alive But the nature and ends of the Lordship of Christ over the Elect
that is the Creation of the whole world and all things contained in it hath been elsewhere proved and must be granted or we may well despair of ever understanding one line in the Scripture or what we ordinarily speak one to another 3. John doth not mention any particular of the old Creation affirming only in general that by the Word all things were made whereof he afterwards affirms that it was the Light of men not assigning unto him in particular the Creation of Light as is pretended 3. He tells us the Article preposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates that it is not the old Creation that is intended but some new especial thing distinct from it and preferred above it Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place Acts 14.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who made the Heaven the Earth and Sea which were certainly those created of old 2. The same Article is used with the same word again in this Epistle Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith we understand that the worlds were made where this Author acknowledgeth the old Creation to be intended 4. He adds that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity or eternal Father is rendred the Father of the world to come Answ. 1. There is no manner of Relation between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom he made the worlds unless it be that one word is used in both places in very distinct senses which if it be sufficient to evince a cognation between various places very strange and uncouth interpretations would quickly ensue Nor 2. Doth that which the Apostle here treats of any way respect that which the Prophet in that place insists upon his name and nature being only declared by the Prophet and his works by the Apostle And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX in that place is there being no ground for it in the Original for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal Father and what the Jews and LXX intend by the world to come we shall afterwards consider 5. His last refuge is in Isa. 51.16 Where the work of God as he observes in the reduction of the people of the Jews from the Captivity of Babylon is called his planting the Heavens and laying the foundation of the Earth And the Vulgar Latin Translation as he farther observes renders the word ut corlum plantes ut terram fundes ascribing that to the Prophet which he did but declare and in this sense he contends that God the Father is said to make the worlds by his Son Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon but that which he had done in their delivery from Aegypt recorded to strengthen the faith of Believers in what for the future he would yet do for them 2. The expressions of planting the Heavens and laying the foundation of the Earth are in this place of the Prophet plainly Allegorical and are in the very same place declared so to be First In the circumstance of time when this work is said to be wrought namely at the coming of the Israelites out of Aegypt when the Heavens and the Earth properly so called could not be made planted founded or created Secondly By an adjoyned Exposition of the Allegory I have put my words into thy mouth and said unto Zion thou art my people This was his planting of the Heavens and laying the foundation of the Earth even the erection of a Church and Political State amongst the Israelites 3. It is not to the Prophet but to the Church that the words are spoken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not ut plantes ut fundes but ad plantandum to plant and ad fundandum to lay the foundation and our Author prejudicates his cause by making use of a Translation to uphold it which himself knows to be corrupt 4. There is not then any similitude between that place of the Prophet wherein words are used Allegorically the Allegory in them being instantly explained and this of the Apostle whose discourse is didactical and the words used in it proper and suited to the things intended by him to be expressed And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God We may yet further consider the reasons that offer themselves from the Context for the removal of the interpretation suggested 1. It sinks under its own weakness and absurdity The Apostle intending to set out the Excellency of the Son of God affirms that by him the worlds were made that is say they Christ preaching the Gospel converted some to the faith of it and many more were converted by the Apostles preaching the same Doctrine whereupon blessed times of Light and Salvation ensued Who not overpowered with prejudice could once imagine any such sense in these words especially considering that it is as contrary to the design of the Apostle as it is to the importance of the words themselves This is that which Peter calls mens wresting the Scripture to their own perdition 2. The Apostle as we observed writes didactically plainly expressing the matter whereof he treats in words usual and proper To what end then should he use so strained an Allegory in a point of Doctrine yea a fundamental Article of the Religion he taught and that to express what he had immediately in the words foregoing properly expressed For by whom he made the worlds is no more in these mens apprehensions than in him hath he spoken in these latter dayes Nor is this Expression any where used no not in the most allegorical Prophecies of the Old Testament to denote that which here they would wrest it unto But making of the world signifies making of the World in the whole Scripture throughout and nothing else 3. The making of the worlds here intended was a thing then past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them that is he did so of old and the same word is used by the LXX to express the old Creation But now that which the Jews called the world to come or the blessed state of the Church under the Messiah the Apostle speaks of as of that which was not yet come the present worldly State of the Judaical Church yet continuing 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are so rendred taken absolutely as they are here used do never in any one place in the Scripture in the Old or New Testament signifie
the new Creation or state of the Church under the Gospel but the whole world and all things therein contained they do in this very Epistle Chap. 11.3 5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still with the limitation of to come as Chap. 2.5 Chap. 6.5 And where the word is used absolutely as in this place and Chap. 11.3 it is the whole world that is intended 6. The Context utterly refuseth this Gloss. The Son in the preceeding words is said to be made Heir or Lord of all that is of all things absolutely and universally as we have evinced and is confessed Unto that Assertion he subjoyns a reason of the equity of that transcendent Grant made unto him namely because by him all things were made whereunto he adds his upholding ruling and disposing of them being so made by him he upholdeth all things by the word of his power That between the all things whereof he is Lord and the all things that he upholds there should be an interposition of words of the same importance with them expressing the Reason of them that go afore and the foundation of that which follows knitting both parts together and yet indeed have a signification in them of things utterly heterogeneous to them is most unreasonable to imagine We have now obtained liberty by removing the entanglements cast in our way to proceed to the opening of the genuine sense and importance of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom not as an Instrument or an inferiour intermediate created Cause for then also must he be created by himself seeing all things that were made were made by him Joh. 1.3 but as his own eternal Word Wisdom and Power Prov. 8.22 23 24. Joh. 1.3 The same individual creating act being the work of Father and Son whose Power and Wisdom being one and the same individed so also are the works which outwardly proceed from them And as the joint working of Father and Son doth not inferr any other subordination but that of subsistence and order so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental Cause being used sometimes to express the work of the Father himself Gal. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created so the Apostle expresseth that word Acts 17.24 26. And the LXX most commonly as Gen. 1.1 though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle also doth Chap. 10. He made created produced out of nothing by the things not seen Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that word is constantly rendered by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide or to be hid kept secret close undiscovered Whence a Virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one not yet come into the publick state of Matrimony as by the Greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shut up or a recluse as the Targumists call an Harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goer abroad from that description of her Prov. 7.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her feet dwell not in her own house one while she is in the Street another while abroad As the Mother of the Family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dweller at home Psalm 68.13 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Ages of the world in their succession and duration which are things secret and hidden what is past is forgotten what is to come is unknown and what is present passing away without much Observation See Ecclesiastes 1. v. 10. The world then that is visible and a spectacle in its self in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing hidden So that the word denotes the fabrick of the world by a Metonymie of the Adjunct When the Hebrews would express the world in respect of the substance and matter of the Universe they do it commonly by a distribution of the whole into its most general and comprehensive parts as the Heavens Earth and Sea subjoyning all things contained in them This the Greeks and Latins from its Order Frame and Ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mundus which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beauty and ornament of the Heavens which God made by his Spirit Job 26.13 And as it is inhabited by the Sons of men they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.30 The world of the earth principally the habitable parts of the Earth As quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural number the worlds so called Chap. 11.3 by a meer Enallage of number as some suppose or with respect to the many Ages of the worlds duration But moreover the Apostle accommodates his expression to the received opinion of the Jews and their way of expressing themselves about the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the world as to the subsistence of it and as to its duration in both these respects the Jews distributed the world into several parts calling them so many worlds R.D. Kimchi on Isa. 6. distributes these worlds into three on the account of which he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy was three times repeated by the Seraphims There are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world which is the world of Angels and Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Heavens and Stars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world below But in the first respect they generally assign these four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower world the depressâ—d world the Earth and Air in the several regions of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Angels or Ministring Spirits whom they suppose to inhabit in High Places where they may supervize the affairs of the Earth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Spheres and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest world called by Paul the third Heaven 2 Cor. 12.2 and by Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heaven of Heavens 2 Kings 8.27 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam hanneshamoth the world of Spirits or souls departed In respect of duration they assign a fivefold world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Peter the old world or the world before the Flood the world that perished 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present world or the state of things under the Judaical Church 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the coming of the Messiah or the world to come as the Apostle calls it Chap. 2.5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Resurrection
of the dead And 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prolonged world or life eternal Principally with respect to the first distribution as also unto the duration of the whole world unto the last dispensation mentioned in the second doth the Apostle here call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds Thus the Apostle having declared the Honour of the Son as Mediator in that he was made Heir of all adds thereunto his Excellency in himself from his eternal power and Godhead which he not only asserts but gives evidence unto by an Argument from the works of Creation And to avoid all streightning thoughts of this work he expresseth it in terms comprehending the whole Creation in that distribution whereunto it was usually cast by themselves As John contents not himself by affirming that he made all things but adds to that Assertion that without him nothing was made that was made Joh. 1.3 And this was of old the common faith of the Judaical Church That all things were made and all things disposed by the Word of God they all confessed Evident footsteps of this faith abide still in their Targums For that by the Word of God so often mentioned in them they did not understand the Word of his Power but an Hypostasis in the Divine Nature is manifest from the Personal Properties which are every where assigned unto it as the Word of God did this said that thought went and the like as Psal. 68.17 They affirm that Word which gave the Law on Mount Sinai to dwell in the highest heavens Yea and they say in Bereschit Rabba of those words Gen. 1.2 The Spirit of God moved on the face of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the Spirit of the King Messiah by which they cannot deny but that all things were formed And the Apostle in this expression lets the Hebrews know that Jesus the Messiah was that Word of God by whom all things were made And so the influence of these words into his present Argument is manifest For the Son in whom the Father had now spoken to them and declared the Gospel being his Eternal Word by whom the world and all Ages were created there could be no question of his Authority to alter their ceremonious Worship which he himself had appointed for a season Before we pass to the next Verses we may mark out those Instructions which the words passed through afford us in common as to the abiding interest of all Believers The foundation of them is That the Lord Jesus Christ who is the great Prophet of his Church under the New Testament the only Revealer of the Will of the Father as the Son and Wisdom of God made the Worlds and all things contained in them And therein 1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God for he who made all things is God as the Apostle else-where affirms And 2. Unto the Equity of his being made Heir Lord and Judge of all No creature can decline the Authority or wave the Tribunal of him that made them all And 3. A stable bottom of Faith Hope Contentment and Patience is administred unto the Saints in all dispensations He who is their Redeemer that bought them hath all that interest in all things wherein they are concerned that the Sovereign right of Creation can afford unto him besides that Grant which is made unto him for this very end that they might be disposed of to his own Glory in their good and advantage Isa. 54. v. 4 5. And 4. From this Order of things that Christ as the Eternal Son of God having made the worlds hath them and all things in them put under his power as Mediator and Head of the Church we may see what a subserviency to the interest of the Saints of the most High the whole Creation is laid and disposed in And 5. The way of obtaining a sanctified Interest in and use of the things of the Old Creation namely not to receive them meerly on the general account as made by the Son of God but on the more especial of their being granted unto him as Mediator of the Church And 6. How men on both these foundations are to be accountable for their use or abuse of the things of the first Creation But besides these particular Instances there is that which is more general and which we may a little insist upon from the Context and design of the Apostle in this whole discourse whose consideration will not again occur unto us and it is That God in infinite wisdom ordered all things in the first Creation so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ. By the Son he made the worlds in the beginning of time that in the fulness of time he might be the just Heir and Lord of all The Jews have a saying that the world was made for the Messiah which is thus far true that both it and all things in it were made disposed of and ordered in their Creation so as that God might be everlastingly glorified in the work which he was designed unto and which by him he had to accomplish I shall consider it only in the present instance namely that by the Son he made the worlds that he might be the proper Heir and Lord of them of which latter we shall treat more particularly on the ensuing words This was declared of Old where he was spoken of as the Wisdom of God by whom he wrought in the Creation and Production of all things Prov. 8.22 23 24 25 26 27 28 29 30. This Son or Wisdom of God declares at large 1. His Coexistence with his Father from Eternity before all or any of the visible or invisible Creation were by his Power brought forth v. 22 23 and so onward And then sets forth the Infinite Eternal and Ineffable Delight that was between him and his Father both before and also in the work of Creation v. 30. Farther he declares his presence and co-operation with him in the whole work of making the world and the several parts of it v. 27 28 29 30. which in other places is expressed as here by the Apostle that God by him made the worlds After which he declares the End of all this Dispensation namely that he might rejoyce in the habitable parts of the earth and his delight be with the sons of men to whom therefore he calls to hearken unto him that they may be blessed v. 31. to the end of the chapter that is that he might be meet to accomplish the work of their Redemption and bring them to Blessedness to the Glory of the Grace of God which work his heart was set upon and which he greatly delighted in Psal. 40.6 7 8. Hence the Apostle John in the beginning of his Gospel brings both the Creations together the first by the Eternal Word absolutely the other
Forma Figura Expressa Forma Figura expressa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. the Character Image Form Figure express Form express Figure so variously is the word rendered by Translators with little difference It is no where used in the New Testament but only in this place In other Authors it hath many significations Sometimes they use it Properly and Naturally sometimes Metaphoricalâ—y and Artificially as when it denotes several forms of Speech or Orations Properly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave with a Tool or Style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is firstly and properly the note or mark cut by a Tool or Instrument into Wood or any other subject capable of such impression or the stamp and sign that is left in the coyning of money The Mark or scarr also left by a Wound is by the LXX termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 13.25 It is in general an express Representation of another thing communicated unto it by an impression of its likeness upon it opposed unto that which is umbratile and imaginary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substantiae Subsistentiae Personae Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantiae ejus Hypostasis Substance Subsistence Person The word is four times used in the New Testament Thrice in this Epistle In this place and Chap. 3.14 and Chap. 11.1 as also 2 Cor. 9.4 every where in a different sense so that the meer Use of it in one place will afford no Light unto the meaning of it in another but it must be taken from the Context and subject treated of The Composition of the word would denote substantia but so as to differ from and to add something unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance or Being which in the Divine Nature can be nothing but a special manner of subsistence But the Controversie that hath been about the precise signification of these words we shall not here enter into the Discussion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agens Regens Moderans acting disposing ruling governing also Portans Bajulans Sustinens bearing supporting carrying upholding which of these senses is peculiarly intended we shall afterwards enquire into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of his Power by his powerful word Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Power of his Word changing the order of the words but not the meaning of them by the Power of his Word or the Word of his Power that is his powerful Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it unto the Father by the powerful Word of him that is of the Father by whose Power they say the Son disposeth of all things But all Copies with Accents have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor will the disposition of the Words bear that reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself in his own Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgationem faciens Purgatione factâ Having purged cleansed expiated or purified us from our sins Having made a Purgation or Purification of our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both neutrally and actively answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Kal and Hiphil signifying to sit down and to cause to sit down Chrysostom seems to have understood the Word in the latter sense referring it to God the Father causing the Son to sit down But it is hard to find any Antecedent Word whereby it should be regulated but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who in the beginning of the verse that is he himself And as Erasmus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following Words will not Grammatically admit of this Construction for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be understood actively and transitively it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle clears the neutral sense of the word Chap. 8.1 It is well then rendered by our Translators he sate or sate down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 110.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural Number so is the same thing expressed Acts 7.55 and by Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 16.5 Our Apostle constantly keepeth the singular number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1.13 Chap. 8.1 Chap. 12.2 The same thing in both Expressions is intended only that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is more eminently destructive of the folly of the Anthropomorphites for they cannot hence pretend that God hath a right hand unless they will grant that he hath many which were not only to turn the Glory of the invisible God into the likeness of a man but of a Monster And Austin well observes that in the Psalm where that expression is first used sit on my Right Hand it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord on thy right hand at the Right hand of him who sate on his right hand which removes all Carnal Apprehensions from the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is seldom used in other Authors twice in this Epistle here and Chap. 8.1 once by Jude v. 25. and no where else in the New Testament by the LXX not at all The Apostle evidently expresseth by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as they are used appellatively for Glory Power or Majesty but as they are names and denote the essential glory of God the glorious God So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God himself not absolutely considered but with reference unto the Revelation of his Glory and Majesty in Heaven God on his Throne as our Apostle declareth Chap. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest God himself See Luke 1.35 Verse 3. Who being the Brightness of Glory and the express image of his Person and upholding or disposing of all things by the word of his power having by himself purged our sins sate down on the right hand of the Majesty on high THe Apostle proceeds in his Description of the Person in whom God spake in the Revelation of the Gospel ascending unto such a manifestation of him as that they might understand his Eminency above all formerly used in the like Ministrations as also how he was pointed out and shaddowed by sundry Types and Figures under the Old Testament Of this Description there are three Parts The first declaring What he is the second What he doth or did and the third the Consequent of them both in what he enjoyeth Of the first Part of this Description of the Messiah there aâ—e two Branches or it is two wayes expressed For he affirms of him First That he is the Brightnâ—ss Beam or Splendor of the Glory and Secondly the express image or character of his Fathers Person In the second also there
are two things assigned unto him The former relating unto his Power as he is the Brightness of Glory he sustaineth or ruleth and disposeth of all things by the Word of his Power Tâ—e latter unto his Love and Work of Mediation by himself or in his own Person he hath purged our sins His present and perpetual Enjoyment as a consequent of what he was and did or doth is expressed in the last words he sate down at the right hand of the Majesty on high Some of these Expressions may well be granted to contain some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hard to be understood which Peter affirms to be in this Eâ—istle of Paul 2 Epist. 3.16 which unstable and unlearned men have in all Ages wrested unto their own destruction The Things intended are unquestionably sublime and Mysterious The Terms wherein they are expressed are rare and no where else used in the Scripture to the same purpose some of them not at all which deprives us of one great help in the Interpretation of them The Metaphors used in the Words or Types alluded unto by them are abstruse and dark so that the difficulty of discovering the true precise and genuine meaning of the Holy Ghost in them is such as that this verse at least some part of it may well be reckoned among those places which the Lord hath left in his Word to exercise our Faith and Diligence and Dependance on his Spirit for a right Understanding of them It may be indeed that from what was known and acknowledged in the Judaical Church the whole intention of the Apostle was more plain unto them and more plainly and clearly delivered than now it seemeth unto us to be who are deprived of their Advantages However both to them and us the things were and are deep and Mysterious And we shall desire to handle as it becometh us both Things and Words with Reverence and Godly fear looking up unto him for Assistance who alone can lead us into all Truth We begin with the double Description given us of the Lord Christ at the entrance of the Verse as to What he is in himself and here a double Difficulty presents it self unto us First In general unto what Nature in Christ or unto what of Christ this Description doth belong Secondly what is the particular meaning and importance of the Words or Expressions themselves For the First Some assert that these words intend only the Divine Nature of Christ wherein he is Consubstantial with his Father Herein as he is said to be God of God and Light of Light an expression doubtless taken from hence receiving as the Son his Nature and subsistence from the Father so fully and absolutely as that he is every way the same with him in respect of his Essence and every way like him in respect of his Person so he is said to be the brightness of his Glory and the Character of his Person on that account This way went the Antients generally and of Modern Expositors very many as Calvin Brentius Marlorat Rollocus Gomarus Paraeus Estius Tena A Lapide Rihera and sundry others Some think that the Apostle speaks of him as Incarnate as he is declared in the Gospel or as preached to be the Image of the invisible God 2 Cor. 4.4 And these take three wayes in the Explication of the words and their Application of them unto him First Some affirm that their meaning is that whereas God is in himself infinite and incomprehensible so that we are not able to contemplate on his Excellencies but that we are overpowred in our minds with their Glory and Majesty he hath in Christ the Son as incarnate contemperated his infinite Love Power Goodness Grace Greatness and Holiness unto our Faith Love and Contemplation they all shining forth in him and being eminently expressed in him so Beza Secondly Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ as Heir of all and that his being exalted in Glory unto Power Rule and Dominion expressing and representing therein the Person of his Father is intended in these words so Camero Thirdly Some refer these words to the Prophetical Office of Christ and say that he was the Brightness of Gods Glory c. by his revealing and declaring of the Will of God unto us which before was done darkly only and in shadows So the Socinians generally though Schlictingius refer the Words unto all that similitude which they fancy to have been between God and the man Christ Jesus whilest he was in the earth and therefore renders the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the present but praeterimperfect tense who was that is whilest he was on the Earth though as he sayes not exclusively unto what he is now in Heaven I shall not examine in particular the Reasons that are alledged for these several Interpretations but only propose and confirm that sense of the place which on full and due consideration appears as agreeable unto the Analogie of Faith so expresly to answer the Design and intendment of the Apostle wherein also the unsoundness of the two last branches or wayes of applying the second Interpretation with the real coincidence of the first and first branch of the latter Exposition will be discovered To this End the following Positions are to be observed First It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ his Divine or Humane but only of his Person Hence though the things which he mentioneth and expresseth may some of them belong unto or be the Properties of his Divine Nature some of his Humane yet none of them are spoken of as such but are all considered as belonging unto his Person And this solves that difficulty which Chrysostom observes in the Words and strives to remove by a similitude namely that the Apostle doth not observe any Order or Method in speaking of the Divine and Humane Natures of Christ distinctly one after another but first speaks of the one then of the other and then returns again to the former and that frequently But the Truth is he intends not to speak directly and absolutely of either nature of Christ but treating ex professo of his Person some things that he mentions concerning him have a special Foundation in and respect unto his Divine Nature some in and unto his Humane as must every thing that is spoken of him And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ but in the Progress that he makes in the description of his Person and Offices which alone he had undertaken Secondly That which the Apostle principally intends in and about the Person of Christ is to set forth his Dignity Preeminence and Exaltation above all and that not only consequentially to his discharge of the Office of Mediator
but also antecedently in his worth fitness ability and suitedness to undertake and discharge it which in a great measure depended on and flowed from his Divine Nature 3. These things being supposed we observe thirdly That as these Expressions are none of them singly much less in that conjunction wherein they are here placed used concerning any other but Christ only so they do plainly contain and express things that are more sublime and glorious than can by the Rule of Scripture or the Analogy of faith be ascribed unto any meer creature however used or exalted There is in the word evidently a comparison with God the Father he is infinitely glorious Eternally subsisting in his own Person and the Son is the brightness of his glory and the express image of his person Angels are called the sons of God are mighty in power and excellent in created glory but when they come to be compared with God it is said they are not pure in his sight and he chargeth them with folly Job 4.18 And they cover their faces at the brightness of his glory Isa. 6.2 So that they cannot be said so to be Man also was created in the image of God and is again by grace renewed thereunto Ephes. 4.23 24. But to say a man is the express image of the Person of God the Father is to depress the glory of God by Anthropomorphism So that unto God asking that question Whom will ye compare unto me and whom will you liken me unto we cannot answer of any one who is not God by nature that he is the brightness of his glory and the express image of his person Fourthly Though the design of the Apostle in general be to shew how the Father expressed and declared himself unto us in the Son yet this could not be done without manifesting what the Son is in himself and in reference unto the Father which both the expressions do in the first place declare They express him such an one as in whom the infinite Perfections and Excellencies of God are revealed unto us So that the first Application of the words namely to the Divine Nature of Christ and the first Branch of the second considering him as incarnate are very well consistent as A Lapide grants after he had blamed Beza for his interpretation The first direction then given unto our faith in these words is by what the Son is in respect of the Father namely the Brightness of his glory and the express image of his person whence it follows that in him being incarnate the Fathers glory and his person are eâ—â—â—essed and manifested unto us Fifthly There is nothing in these words that is not applicable unto the Divine Nature of Christ. Some as we have shewed suppose that it is not that which is peculiarly intended in the words but yet they can give no reason from them nor manifest any thing denoted by them which may not be conveniently applied thereunto I say what ever can be proved to be signified by them or contained in them if we will keep our selves within the bounds of that holy reverence which becomes us in the contemplation of the Majesty of God may be applied unto the Nature of God as existing in the person of the Son He is in his Person distinct from the Father another not the Father but yet the same in Nature and this in all glorious Properties and Excellencies This Oneness in Nature and Distinction in Person may be well shadowed out by these Expressions He is the brightness of his glory and the express image of his person The Boldness and Curiosity of the Schoolmen and some others in expressing the way and manner of the Generation of the Son by similitudes of our understanding and its Acts declaring how he is the Image of the Father in their terms are intollerable and full of offence Nor are the rigid impositions of those Words and Terms in this matter which they or others have found out to express it by of any better nature Yet I confess that supposing with some that by the first expression here used the brightness of glory the Apostle intends to set forth unto us the Relation of the Son to the Father by an allusion unto the Sun and its Beams or the Light of Fire in Iron some relief may thence be given unto our weak understandings in the Contemplation of this Mysterie if we observe that one known Rule whose use Chrysostome urgeth in this place namely that in the use of such Allusions every thing of imperfection is to be removed in their Application unto God A few instances we may give unto this purpose holding our selves unto an Allusion to the Sun and its Beams 1. As the Sun in comparison of the Beam is of it self and the Beam of the Sun so is the Father of himself and the Son of the Father 2. As the Sun without diminution or partition of its substance without change or alteration in its nature produceth the Beam so is the Son begotten of the Father 3. As the Sun in Order of Nature is before the Beam but in time both are coexistent so is the Father in Order of Nature before the Son though in Existence both Coeternal 4. As the Beam is distinct from the Sun so that the Sun is not the Beam and the Beam is not the Sun so is it between the Father and the Son 5. As the Beam is never separated from the Sun nor can the Sun be without the Beam no more can the Son be from the Father nor was the Father ever without the Son 6. As the Sun cannot be seen but by the Beam no more can the Father but in and by the Son I acknowledge that these things are true and that there is nothing in them disagreeable unto the Analogy of faith But yet as sundry other things may be affirmed of the Sun and its Beam whereof no tollerable Application can be made to the matter in hand so I am not perswaded that the Apostle intended any such Comparison or Allusion or aimed at our Information or Instruction by them They were common people of the Jews and not Philosophers to whom the Apostle wrote this Epistle And therefore either he expresseth the things that he intends in terms answering unto what was in use among themselves to the same purpose or else he asserts them plainly in words as meet to express them properly by as any that are in use amongst men To say there is an Allusion in the words and that the Son is not properly but by a Metaphor the brightness of Glory is to teach the Apostle to express himself in the things of God For my part I understand as much of the Nature Glory and Properties of the Son in and by this expression He is the Brightness of Glory as I do by any of the most accurate expressions which men have arbitrarily invented to signifie the same thing That he is one distinct from God the Father
he doth it immediately by the Son 1. In the Creation of all things 2. In their Providential rule and disposal 3. In the revelation of his Will and institution of Ordinances 4. In the communication of his Spirit and Grace In none of which is the Person of the Father any otherwise immediately represented unto us than in and by the Person of the Son 1. In the Creation of all things God both gave them their Being and imparted unto them of his Goodness and manifested his Nature unto those that were capable of an holy Apprehension of it Now all this God did immediately by the Son not as a subordinate Instrument but as the principal Efficient being his own Power and Wisdom This we have manifested in our Explication of the last words of the Verse fore-going In express testimony hereunto see Joh. 1.3 Col. 1.16 1 Cor. 8.6 The Son as the Power and Wisdom of the Father made all things so that in that work the glory of the Father shines forth in him and no otherwise By him was there a communication of Being Goodness and Existence unto the Creation 2. In the providential Rule and disposal of all things created God farther manifests himsâ—lf if unto his creatures and farther communicates of his goodness unto them That this also is done in and by the Son we shall farther evidence in the explication of the next words of this verse 3. The matter is yet more plain as to the Revelation of his Will and the institution of Ordinances from first to last It is granted that after the entrance of sin God doth not graciously reveal nor communicate himself unto any of his creatures but by his Son This might fully be manifested by a consideration of the first promise the foundation of future Revelations and Institutions with an induction of all ensuing instances But whereas all Revelations and Institutions springing from the first promise are compleated and finished in the Gospel it may suffice to shew that what we assert is true with peculiar reference thereunto The testimonies given unto it are innumerable This is the substance and end of the Gospel to reveal the Father by and in the Son unto us to declare that through him alone we can be made partakers of his grace and goodness and that no other way we can have either acquaintance or communion with him see Joh. 1.18 The whole end of the Gospel is to give us the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 that is the glory of the invisible God whom none hath seen at any time 1 Tim. 6.16 1 Joh. 4.12 that is to be communicated unto us But how is this to be done absolutely and immediately as it is the glory of the Father no but as it shines forth in the face of Jesus Christ or as it is in his Person manifested and represented unto us for he is as the same Apostle in the same place v. 4. the image of God And herein also as to the communication of Grace and the Spirit the Scripture is express and believers are daily instructed in it See Col. 1.17 Joh. 1.16 especially 1 Joh. 5.11 14. Now the grounds of this Order of the things lies 1. In the Essential Inbeing of the Father and the Son This our Saviour expresseth Joh. 10.38 The Father is in me and I in him the same Essential Properties and Nature being in each of the persons by vertue thereof their Persons also are said to be in each other The Person of the Son is in the Person of the Father not as such not in or by its own personality but by union of its Nature and Essential Properties which are not alike as the Persons are but the same in the one and the other And this Inbeing of the Father in the Son and of the Son in him our Saviour affirms to be manifested by the works that he wrought being wrought by the power of the Father yet as in him and not as in the Father immediately See to the same purpose chap. 14.10 11. and chap. 17.21 2. The Father being thus in the Son and the Son in the Father whereby all the glorious Properties of the one do shine forth in the other the order and Oeconomy of the blessed Trinity in Subsistence and Operation requires that the manifestation and communication of the Father unto us be through and by the Son For as the Father is the Original and Fountain of the whole Trinity as to subsistence so as to Operation he works not but by the Son who having the Divine Nature communicated unto him by Eternal Generation is to communicate the Effects of the Divine Power Wisdom and Goodness by temporary Operation And thus he becomes the brightness of his Father's glory and the express image of his person namely by the receiving his glorious Nature from him the whole and all of it and expressing him in his works of nature and grace unto his creatures 3. Because in the dispensation and councel of Grace God hath determined that all communication of himself unto us shall be by the Son as incarnate This the whole Gospel is given to testifie So that this truth hath its foundation in the very subsistence of the Persons of the Deity is confirmed by the Order and Operation and Voluntary Disposition in the Covenant of Grace And this discovers unto us first The Necessity of coming unto God by Christ. God in himself is said to be in thick darkness as also to dwell in Light whereunto no creature can approach which expressions though seeming contrary yet teach us the same thing namely the infinite distance of the Divine Nature from our apprehensions and conceptions no man having seen God at any time But this God invisible eternal incomprehensibly glorious hath implanted sundry characters of his Excellencies and left footsteps of his blessâ—d Properties on the things that he hath made that by the Consideration and Contemplation of them we might come to some such Acquaintance with him as might encourage us to fear and serve him and to make him our utmost End But these Expressions of God in all other things besides his Son Christ Jesus are all of them partial revealing only something of him not All that is necessary to be known that we may live unto him here and enjoy him hereafter and obscure not leading us unto any perfect stable knowledge of him And hence it is that those who have attempted to come unto God by the light of that manifestation which he hath made of himself any other way than in and by Christ Jesus have all failed and come short of his glory But now the Lord Christ being the Brightness of his glory in whom his glory shines out of the immense Darkness that his Nature is enwrapped in unto us and beams out of that inaccessible light which he inhabits and the express image of his Person representing all the perfections of his Person fully and clearly
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
presents it self unto our minds is the infinite Wisdom whereby all things are disposed which leads us also to the admiration of the Power expressed in them Now it is usual with the Scripture to assign the things wherein Power is most eminent unto the Father as those wherein Wisdom is most conspicuously exalted unto the Son who is the Eternal Wisdom of the Father And this sense is not unsuitable unto the Text 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another word that may be intended and this denotes a bearing like a Prince in Government as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this sense the word ought to be referred unto Christ as Mediator entrusted with Power and Rule by the Father But neither the words nor Context will well bear this sense For 1. It is mentioned before where it is said that he is appointed heir of all and it is not likely that the Apostle in this summary description of the Person and Offices of the Messiah would twice mention the same thing under different expressions 2. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers us to the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being the brightness of glory and bearing all things So that these things must necessarily be spoken of him in the same respect and the former as we have shewed relateth unto his Person in respect of his Divine Nature so therefore doth the latter and his acting therein 3. There is yet another word which I suppose the Apostle had a principle aim to express and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to ride to be carried to be carried over and it is frequently though metaphorically used concerning God himself as Deut. 33.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riding on the heavens on the clouds Isa. 19.1 on the wings of the wind Psal. 18. and Psal. 68.5 whereby his Majesty Authority and Government is shadowed out unto us And hence also the word signifies to administer dispose govern or praeside in and over things Thus in Ezekiel's Vision of the glorious providence of God in ruling the whole Creation it is represented by a Chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims with their wheels made that Chariot over which sate the God of Israel in his disposing and ruling of all things And the words themselves have that affinity in signification which is frequently seen among the Hebrew Roots differing only in the transposition of one letter And the description of him who sat above the Cherubims of Providence Ezek. 1.10 is the same with that of John Revel 4. Now God in that Vision is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as governing ruling influencing all second Causes as to the orderly Production of their Effects by the communication of life motion and guidance unto them And though this divine Administration of all things be dreadful to consider the rings of the wheels being high and dreadful chap. 1.18 and the living creature ran as the appearance of a flash of lightning v. 14. as also full of entanglements there being to appearance cross wheels or wheels within wheels v. 16. which are all said to be rolling chap. 10.13 yet it is carried on in an unspeakable Order without the least Confusion chap. 1. v. 17. and with a marvellous facility by a meer intimation of the Mind and Will of him who guides the whole and that because there was a living powerful spirit passing through all both living creatures and wheels that moved them speedily regularly and effectually as he pleased that is the Energetical Power of divine Providence animating guiding and disposing the whole as seemed good unto him Now all this is excellently expressed by the Apostle in these words For as that power which is in him that sits over the Chariot influencing and giving existence life motion and guidance unto all things is clearly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upholding and disposing of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of his power both denoting the unspeakable facility of omnipotent power in its operations And Kimchi on the 6 of Isaiah affirms that the vision which the Prophet had was of the glory of God that Glory which Ezekiel saw in the likeness of a man which we find applied unto the Lord Christ. Joh. 12.42 I shall only adde that in Ezekiel's vision the voice of the Quadriga of the living creatures in its motion was as the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnipotentis praepotentis sibi sufficientis of the Almighty the Powerful the All or Self-sufficient which is also fully expressed in this of the Apostle bearing upholding disposing of all things Our next enquiry is after the manner whereby the Son thus upholdeth and disposeth of all things He doth it by the word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament is used in the same latitude and extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Sometimes it denotes any matter or thing be it good or evil as Matth. 5.11 12 36.18.16 Mark 9.22 Luke 1.37.2.15.18.34 A word of blessing by providence Matth. 4.4 any word spoken Matth. 26.75.27.14 Luke 9.45 of promise Luke 1.38 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemous words Acts 6.11 The Word of God the Word of Prophesie Luke 3.2 Rom. 10.17 Ephes. 5.12.6.17 1 Pet. 1.25 An Authoritative command Luke 5.5 In this Epistle it is used variously in this only it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it never denotes the Eternal or Essential Word of God That which in this place is denoted by it with its adjunct of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divine Power executing the Counsels of the Will and Wisdom of God or the Efficacy of God's providence whereby he worketh and effecteth all things according to the counsel of his will See Gen. 1.3 Psal. 47.15 18. Psal. 148.8 Isa. 30.31 And this is indifferently expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the same thing which Paul expresseth by the one of them Heb. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith we know that the heavens were made by the Word of God Peter doth by the other 2 Pet. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this Efficacy of Divine Providence is called the Word of God to intimate that as Rulers accomplish their will by a Word of command in and about things subject to their pleasure Matth. 8.9 so doth God accomplish his whole mind and will in all things by his Power And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his power is here added by way of difference and distinction to shew what word it is that the Apostle intends It is not 〈◊〉
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
to be at the Right Hand of Christ Psalm 45.9 which as it prefers her above all others so it takes not off her subjection unto Christ. Nero in Suetonius when Tiridâ—tes King of Armenia came to Rome placed him for his Honour on his right hand himself sitting on the Throne of Rule And where three sit together the middle seat is the place of chiefest honour Hence Cato in Africk when Juba would have placed himself in the midst between him and Scipio removed himself to the left hand of Scipio that Juba might not have the place of preheminence above Roman Magistrates It is not unlikely but that there may be an Allusion in this expression unto the Sanhedrin the highest Court of Judicature among the Jews He who presided in it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Judgement or Father of the House of Judgement and sate at the right hand of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of the Sanhedrin next unto him unto whom belonged the execution of the Sentence of the Court. Of this Ab din mention is made in the Targum Cantic 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the House of Judgement who judgeth thy judgements agreeable to that the Father judgeth no man but hath committed all judgement unto the Son The whole Expression then is plainly Metaphorical and taken from what is or was in use amongst men and thence translated to signifie the State and Condition of Christ in Heaven And this is that which the Apostle in general intimates in these words that as the greatest Honour that can be done unto any one among the sons of men is for the Chief Ruler to set him next himself on his Right Hand so is the Son as Mediator made partaker of the greatest glory that God hath to bestow in Heaven It is not then the Essential Eternal Glory of the Son of God that he hath equal with the Father which in these words is expressed and whereof the Apostle had spoken before but that Glory and Honour which is bestowed on him by the Father after and upon the Sacrifice of himself for the Expiation of sin So then the Right hand of God is not here taken absolutely as in other places for the Power and Strength of God but with the adjunct of sitting at it it shadows out a place and eminency of Glory as he is considered on his Throne of Majesty and therefore it is here termed the Right hand of Majesty and not of Omnipotency or Power In particular two things are intended in this Expression First The Security of Christ from all his Adversaries and all sufferings for the future The Jews knew what he suffered from God and Man Hereof he lets them know what was the reason it was for the purging of our sins And moreover declares that now he is everlastingly secured from all Opposition for where he is thither his Adversaries cannot come as Joh. 7.34 He is above their reach beyond their power secure in the Throne and Presence of God Thus the fruit of the Church being secured from the rage and persecution of Sathan is said to be caught up unto God and to his throne Rev. 12.5 Hence though men do and will continue their malice and wrath against the Lord Christ to the end of the world as though they would crucifie him afresh yet he dies no more being secure out of their reach at the Right hand of God Secondly His Majesty and Glory inexpressible All that can be given of God in heaven God on his Throne is God in the full manifestation of his own Majesty and Glory on his Right hand sits the Mediator yea so as that he also is in the midst of the Thrones Revel 5.6 How little can our weak understandings apprehend of this Majesty See Phil. 2.8 Matth. 20.21 Rom. 8.34 Col. 3.5 Ephes. 1.20 These are the things which the Apostle sets forth in this Expression And they are plainly intimated in the Context of the Psalm from whence the words are taken Psal. 110.1 So that it is not his Rule and Authority but his Safety Majesty and Glory which accompany them that are here intended Thirdly We are to enquire what it was that the Apostle had respect unto in this Ascription of Glory and Majesty unto Christ in the old Church state of the Jews and so what it is that he preferreth him above It is thought by many that the Apostle in these words exalteth Christ above David the chiefest King among the Jews Of him it is said that God would make him his first-born higher than the Kings of the earth Psal. 89.27 His Throne was high on the earth and his Glory above that of all the Kings about him but for the Lord Christ he is incomparably exalted above him also in that he is sate down at the Right hand of the Majâ—sty on High But as was said these words denote not the Rule Power or Authority of Christ typed by the Kingdom of David but his Glory and Majesty represented by the magnificent Throne of Solomon Besides he is not treating of the Kingly Power of Christ but of his Sacerdotal Office and the Glory that ensued upon the discharge thereof That therefore which in these words the Apostle seems to have had respect unto was the high Priests entrance into the Holy Place after his offering of the solemn anniversary Sacrifice of Expiation Then alone was he admitted into that Holy Place or Heaven below where was the solemn Representation of the Presence of God his Throne and his Glory And what did he there He stood with all Humility and lowly Reverence ministring before the Lord whose presence was there represented He did not go and sit down between the Cherubims but worshipping at the foot-stool of the Lord he departed It is not saith the Apostle so with Christ but as his Sacrifice was infinitely more excellent and effectual than theirs so upon the offering of it he entered into the Holy Place or Heaven it self above and into the real glorious presence of God not to minister in humility but to a participation of the Throne of Majesty and Glory He is a King and Priest upon his Throne Zech. 6.13 Thus the Apostle shuts up his general Proposition of the whole matter which he intends farther to dilate and treat upon In this description of the Person and Offices of the Messiah he coucheth the springs of all his ensuing Arguments and from thence enforceth the Exhortation which we have observed him constantly to pursue And we also may hence observe 1. That there is nothing more vain foolish and fruitless than the Opposition which Sathan and his Agents yet make unto the Lord Christ and his Kingdom Can they ascend into heaven Can they pluck the Lord Christ from the Throne of God A little time will manifest this madness and that unto Eternity 2. That the service of the Lord Christ is both safe and honourable
a Degree intimated being made so much more c. now our conceptions hereabout as to this place are wholly to be regulated by the Name given unto him Look saith the Apostle how much the Name given unto the Messiah excels the Name given unto Angels so much doth he himself excell them in Glory Authority and Power for these Names are severally given them of God to signifie their state and condition What and how great this difference is we shall afterwards see in the consideration of the Instances given of it by the Apostle in the Verses ensuing 4. The Proof of this Assertion which the Apostle first fixeth on is taken from the Name of Christ. His Name not given him by man not assumed by himself but ascribed unto him by God himself Neither doth he here by the Name of Christ or the name of the Angels intend any individual proper names of the one or the other but such Descriptions as are made of them and Titles given unto them by God as whereby their state and condition may be known Observe saith he how they are called of God by what Names and Titles he owns them and you may learn the Difference between them This Name he declares in the next Verse God said unto him Thou art my Son this day have I begotten thee It is not absolutely his being the Son of God that is intended but that by the testimony of the holy Ghost God said these words unto him Thou art my Son and thereby declared his state and condition to be far above that of the Angels to none of whom he ever said any such thing but speaks of them in a far distinct manner as we shall see But hereof in the next Verse Some by this excellent Name understand his Power and Dignity and Glory called his name above every name Phil. 2.8 but then this can no way prove that which the Apostle produceth it for it being directly the same with that which is asserted in whose confirmation it is produced 5. The last thing considerable is How the Lord Christ came by this Name or obtained it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he obtained it by Inheritance as his peculiar lot and portion for ever In what sense he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir was before declared As he was made the Heir of all so he inherited a more excellent Name than the Angels Now he was made Heir of all in that all things being made and formed by him the Father committed unto him as Mediator a peculiar Power over all things to be disposed of by him unto all the ends of his Mediation So also being the Natural and Eternal Son of God in and upon the discharge of his work the Father declared and pronounced that to be his Name see Luke 1.35 Isa. 7.14 chap. 9.6 His being the Son of God is the proper foundation of his being called so and his discharge of his Office the Occasion of its declaration so he came unto it by Right of Inheritance when he was declared to be the Son of God with Power by the resurrection from the dead Rom. 1.3 This then is the sum of the Apostles Proposition and the Confirmation of it A Name given by God to that end and purpose doth truly declare the nature state and condition of him or them to whom it is given But unto Christ the Mediator there is a Name given of God himself exceedingly more excellent than any that by him is given unto the Angels which undeniably evinceth that he is placed in a state and condition of Glory far above them or preferred before them I shall only observe one or two things concerning the Hebrews to whom the Apostle wrote and so put an end to our Exposition of this Verse First then this discourse of the Apostle proving the Preheminence of the Messiah above the Angels was very necessary unto the Hebrews although it were very suitable unto their own principles and in general acknowledged by them It is to this day a Tradition amongst them that the Messiah shall be exalted above Abraham and Moses and the ministring Angels Besides they acknowledged the Scriptures of the Old Testament wherein the Apostle shews them that this Truth was taught and confirmed But they were dull and flow in making Application of these Principles unto the confirmation of their faith in the Gospel as the Apostle chargeth them Chap. 5.11 12. And they had at that time great Speculations about the Glory Dignity and Excellency of Angels and were fallen into some kind of worshipping of them And it may be this Curiosity Vanity and Superstition in them was heightned by the heat of the Controversie between the Pharisees and Sadduces about them the one denying their Existence and being the other whom the body of the People followed exâ—lting them above measure and inclining to the Worship of them This the Apostle declares Col. 2.18 treating of those Judaizing Teachers who then troubled the Churches he chargeth them with fruitless and curious speculations about Angels and the worshipping of them And of their Ministry in the giving of the Law they still boasted It was necessary therefore to take them off from this Confidence of that Priviledge and the superstition that ensued thereon to instruct them in the Preheminence of the Lord Christ above them all that so their thoughts might be directed unto him and their Trust placed in him alone And this Exaltation of the Messiah some of their latter Doctors assert on Dan. 7.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I behold until the Thrones were set placed exalted as in the Original Chaldee and as all old Translations Greek Latin Syriack and Arabick render the words however Ours read untill the Thrones were cast down affirming that one of those Thrones was fâ—r the Messiah before whom all the Angels ministred in obedience Secondly It may not be amiss to remark that the Jews have alwayes had a Tradition of the glorious name of the Messiah which even since their utter Rejection they retain some obscure remembrance of The name which they principally magnifie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metatron Ben Vzziel in his Targum on Gen. 5. ascribâ—s this name to Enoch when he was translated he ascended into Heaven in the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his name was called Mitatron the greâ—t Scribe But this opinion of Enoch being Metatron 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 Thisbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Gods Presence And in the first mention of this Name which is Talmud Tract Saned cap. 4. fol. 38. they plainly intimate that they intended an uncreated Angel by this Expression And such indeed must He be unto whom may be assigned what they ascribe unto Metatron For as Reuchlin from the Cabbalists informs us they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
I begotten thee do contain the formal Reasâ—n of Christs being properly called the Son of God and so to denote his Eternal Generation Others think they express only some outward Act of God towards the Lord Christ on the Occasion whereof he was declared to be the Son of God and so called The former way went Austin with sundry of the Antients The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodie or this day here was the same with them which the nunc stans as they call it of Eternity and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have begotten thee denotes as they say the proper natural Genâ—ration of the Son by an unconceivable communication of the Essence and Substance of the Godhead by the Person of the Father unto him And this doctrine is true but whether here intended or no is by some greatly questioned Others therefore take the words to express only an Occasion of giving this name at a certain season to the Lord Christ when he was revealed or declared to be the Son of God And some assign this to the day of his Incarnation when he declared him to be his Son and that he should be so called as Luke 1.35 Some to the Day of his Baptism when he was again solemnly from Heaven proclaimed so to be Mat. 3.17 Some to the Day of his Resurrection when he was declared to be the Son of God with Power Rom. 1.3 and Acts 13.33 Some to the day of his Ascension whereunto these words are applyed And all these Interpretations are consistent and reconciliable with each other in as much as they are all means serving unto the same end That of his Resurrection from the dead being the most signal amongst them and fixed on in particular by our Apostle in his Application of this Testimony unto him Acts 13.33 And in this sense alone the words have any Appearance of respect unto David as a Type of Christ seeing he was said as it were to be begotten of God when he raisâ—d him up and established him in his Rule and Kingdom Neither indeed doth the Apostle treat in this place of the Eternal Generation of the Son but of his Exaltation and Preheminence above Angels The word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly in the Scripture denotes some signal time one day or more And that expression This Day have I begotten thee following immediately upon that other Typical one I have set my King upon my holy hill of Sion seems to be of the same Importance and in like manner to be interpreted Thus far I then chuse to embrace the latter Interpretation of the words namely that the Eternal Generation of Christ on which his Filiation or Sonship both name and thing doth depend is to be taken only declaratively and that declaration to be made in his Resurrection and Exaltation over all that ensued thereon But every one is left unto the Liberty of his own Judgement herein And this is the first Testimony whereby the Apostle confirms his Assertion of the Preheminence of the Lord Christ above the Angels from the name that he inherits as his peculiar Right and Possession For the further confirmation of the same Truth he adds another Testimony of the same Importance in the words ensuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. rursum ego ero illi in patrem ipse erit mihi in filium I will be unto him for a Father and he shall be to me for a Son So also Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in patrem and in filium not pro patre pro filio as some render the words Erasmus worse than they ego ero ei loco patris ille erit mihi loco filii instead of a Father and instead of a Son or in the place which agrees not with the letter and corrupts the sense Bâ—za Ego ero ei pater ipse erit mihi filius who is followed by ours And again I will be to him a Father and he shall be to me a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again That is in another place or again it is said to the Son what is no where spoken unto the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prefix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a Substitution or Comparison but the truth of the thing itself So it is said of Rebeckah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was unto him not for or instead or in the place of but his wife And in the words of the Covenant Jer. 31.33 I will be to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not I will be unto them instead of God and they shall be unto me instead of a people but I will be their God and they shall be my people And the same is the signification of these words I will be his Father and he shall be my Son This is the second testimony produced by the Apostle to prove the preheminence of the Lord Christ above the Angels from the excellency of the Name given unto him One word one witness the testimony being that of God and not of man had been sufficient to have evinced the truth of his assertion But the Apostle addes a second here partly to manifest the importance of the matter he treated of and partly to stir them up unto a diligent search of the Scripture where the same truths especially those that are of most concernment unto us are stored up and down in sundry places as the holy Ghost had Occasion to make mention of them This is that Mine of precious Gold which we are continually to dig for and search after if we intend to grow and to be rich in the knowledge of God in Christ Prov. 2.3 4. Expositors do generally perplex themselves and their Readers about the application of these words unto the Lord Christ. Cajetan for this cause that this Testimony is not rightly produced nor applied as it ought rejects the whole Epistle as not written by the Apostle nor of Canonical authority Such instances do even Wise and Learned men give of their folly and self-fulness every day The conclusion that he makes must needs be built on these two suppositions First that what ever any man might or could apprehend concerning the right application of this testimony that he himself might and could so do for otherwise he might have acknowledged his own insufficiency and have left the solution of the difficulty unto them to whom God should be pleased to reveal it Secondly That when men of any Generation cannot understand the force and efficacy of the Reasonings of the Pen-men of the holy Ghost nor discern the suitableness of the Testimonies they make use of unto the things they produce them in the confirmation of they may lawfully reject any portion of Scripture thereon The folly and iniquity of which principles or suppositions are manifest The application of Testimonies out of the Old Testament in the New depends
as to their authority on the veracity of him that maketh use of them and as to their cogency in Argument on the acknowledgment of them on whom they are pressed Where we find these concurring as in this place there remains nothing for us but to endeavour a Right understanding of what is in it self infallibly true and unquestionably cogent unto the ends for which it is used Indeed the main Difficulty which in this place Expositors generally trouble themselves withall ariseth purely from their own mistake They cannot understand how these words should pâ—ove the Natural Sonship of Jesus Christ which they supposed they are produced to confirm seeing it is from thence that he is exalted above the Angels But the truth is the words are not designed by the Apostle unto any such end his aim is only to prove that the Lord Christ hath a Name assigned unto him more excellent either in it self or in the manner of its Attribution than any that is given unto the Angels which is the medium of this first Argument to prove him not as the Eternal Son of God nor in respect of his Humane Nature but as the Revealer of the Will of God in the Gospel to be preferred above all the Angels in heaven and consequently in particular above those whose ministery was used in the giving of the Law Two things then are necessary to render this Testimony effectual to the purpose for which it is cited by the Apostle first that it was originally intended of him to whom he doth apply it secondly that there is a Name in it assigned unto him more excellent than any ascribed unto the Angels For the first of these we must not wave the Difficulties that Interpreters have either found out in it or cast upon it The words are taken from 2 Sam. 7.14 and are part of the Answer returned from God unto David by Nathan upon his resolution to build him an house The whole Oracle is as followeth v. 11. The Lord telleth thee that he will make thee an house v. 12. And when thy days be fulfilled and thou shalt sleep with thy fathers I will set up thy seed after thee which shall proceed out of thy bowels and I will establish his Kingdom Or as 1 Chron. 17.11 And it shall come to pass when thy days be expired that thou must go to be with thy fathers that I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom v. 13. He shall build an house for my name and I will establish the throne of his kingdom for ever chap. 13. v. 12. he shall build me an house and I will establish his throne for ever v. 14. I will be his Father and he shall be my son if he commit iniquity I will chastise him with the rod of men and with the stripes of the children of men v. 15. But my mercy shall not depart away from him as I took it from Saul whom I put away before thee 1 Chron. 13. I will be his Father and he shall be my son and I will not take my mercy away from him as I took it from him that was before thee v. 16. And thy house and thy kingdom shall be established for ever before me thy throne shall be established for ever 1 Chron. But I will settle him in mine house and in my kingdom for ever and his throne shall be established for evermore This is the whole Divine Oracle from whence the Apostle takes the testimony under consideration and the difficulty wherewith it is attended ariseth from hence that it is not easie to apprehend how any thing at all in these words should be appropriated unto the Lord Christ seeing Solomon seems in the whole to be directly and only intended And concerning this difficulty there are three Opinions among Interpreters 1. Some cutting that knot which they suppose could not otherwise be loosed affirm that Solomon is not at all intended in these words but that they are a direct and immediate Prophesie of Christ who was to be the Son of David and to build the Spiritual House or Temple of God And for the confirmation of this Assertion they produce sundry Reasons from the Oracle it self As 1. It is said That God would raise up to David a seed or son intimating that he was not as yet born being foretold to be raised up whereas Solomon was born at the time of this Prophesie 2. It is also affirmed that this Son or seed should reign and sit upon the throne of David after his decease and being gathered unto his fathers whereas Solomon was made King and sate upon the Throne whilst David was yet alive and not entred into rest with his fathers 3. The Throne of this Son is to be established for ever or as the same promise is expressed Psal. 89. whilst the Sun and Moon continue The Throne of Solomon and his posterity failing within a few Genâ—rations 4. The Title there given unto him who is directly prophesied of shews him as our Apostle intimates to be preferred above all the Angels and none will say that Solâ—mon was so who as he was inferiour to them in Nature and Condition so by sin he greatly provoked the Lord against himself and his posterity But yet all these Observations though they want not some appearance and probability of reason come short of proving evidently what they are produced for as we may briefly manifest for 1. It doth not appear that Solomon was born at the time of the giving forth of this Oracle if we must suppose that God intimated in it unto David that none of the sons which he then had should succeed him in his Kingdom yea it is manifest from the story that he was not Besides raising up doth not denote the Birth or Nativity of the person intended but his Designation or Exaltation to his Throne and Office as is the usual meaning of that expression in the Scripture so that Solomon might be intended though now born yea and grown up if not yet by the providence of God marked and taken out from amongst his brethren to be King as afterwards he was 2. Although a few days before the death of David to prevent Sedition and Division about Titles and Pretensions to the Kingdom Solomon by his appointment was proclaimed King or Heir to the Crown yet he was not actually vested with the whole Power of the Kingdom until after his natural decease Moreover also David being then very weak and feeble and rendred unable for Publick Administration the short remainder of his days after the Inauguration of Solomon needed no Observation in the Prophesie The other two remaining Reasons must be afterwards spoken unto And for the present removal of this Exposition I shall only observe That to affirm Solomon not at all to be intended in this Oracle nor the House or Temple which afterwards he built is to make the whole Answer of God by the
and consequently to be preferred above them do not at all prove that Solomon of whom they were spoken meerly as he was a Type should be esteemed to be preferred above all Angels seeing he did only represent him who was so and had these words spoken unto him not absolutely but with respect unto that Representation And this removes the fourth Objection made in the behalf of the first Interpretation excluding Solomon from being at all intended in the Prophecy for what was spoken of him as a Type required not a full accomplishment in his own person but only that he should represent him who was principally intended 5. That there is a two-fold Perpetuity mentioned in the Scripture the one limited and relative the other absolute and both these are applied unto the Kingdom of David First there was a Perpetuity promised unto him and his Posterity in the Kingdom as of the Priesthood to Aaron that is a limited perpetuity namely during the continuance of the typical state and condition of that People whilst they continued the Rule by right belonged unto the House of David There was also an absolute perpetuity promised to the Kingdom of David to be made good only in the Kingdom and Rule of the Messiah and both these kinds of Perpetuity are expressed in the same words giving their sense according as they are applied If applied to the successors of David as his Kingdom was a Type of that of Christ they denote the limited Perpetuity before mentioned as that which respected an Adjunct of the Typical state of that People that was to be regulated by it and commensurate unto it but as they were referred to the Kingdom of Christ represented in the other so an Absolute Perpetuity is expressed in them And this takes away the third Reason excluding Solomon from being intended in these words the Perpetuity promised being unto him limited and bounded These considerations being premised I say the words insisted on by the Apostle I will be unto him a Father and he shall be unto me a son belonged first and nextly unto Solomon denoting that fatherly Love Care and Protection that God would afford unto him in his Kingdom so far forth as Christ was represented by him therein which requires not that they must absolutely and in all just consequences from them belong unto the person of Solomon principally therefore they intend Christ himself expressing that eternal unchangeable Love which the Father bore unto him grounded on the Relation of Father and Son The Jews I confess of all others do see least of Typicalness in Solomon But the reason of it is because that his sin was the Occasion of ruining their carnal earthly Glory and Wealth which things alone they lust after But the thing was doubtless confessed by the Church of old with whom Paul had to do and therefore we see that the Writer of the Book of the Chronicles written after the return of the People from their Captivity when Solomon's line was failed and Zerubbabel of the house of Nathan was Governour amongst them yet records again this Promise as that which looked forward and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us that Solomâ—â— because of his sin had only the name of peace God stirring up Adversaries against him the thing it self is to be looked for under Messiah Ben-david The allegation of these words by the Apostle being thus fully and at large vindicated I shall now briefly enquire into the sense and meaning of the words themselves It was before observed that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ nor do they signifie it nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels of whom there is nothing spoken in them nor in the place from whence they are taken But the Apostle insists on this testimony meerly in confirmation of his former Argument for the preheminence of the Son above Angels taken from that more excellent Name which he obtained by inheritance which being the Name of the Son of God he hereby proves that indeed he was so called by God himself Thus then do these words confirm the intention of the Apostle For to which of the Angels said God at any time I will be to him a Father and he shall be to me a Son The words contain a great and signal priviledge they are spoken unto and concerning the Messiah and neither they nor any thing equivalent unto them were ever spoken of any Angel especially the Name of the Son of God so emphatically and in way of distinction from all others was never assigned unto any of them And this as hath been already shewed proves an Eminency and Preheminence in him above all that the Angels attain unto All this I say follows from the peculiar signal Appropriation of the Name of the Son of God unto him and his especial Relation unto God therein expressed Briefly we may adjoyn the intention of the words as in themselves considered and so complete the Exposition of them Now God promiseth in them to be unto the Lord Christ as exalted into his Throne a Father in love care power to protect and carry him on in his Rule unto the end of the world And therefore upon his Ascension he says that he went unto his God and Father Joh. 20.17 And he rules in the Name and Majesty of God Mic. 5.4 This is the importance of the words they intend not the Eternal and Natural Relation that is between the Father and Son which neither is nor can be the subject of any Promise but the Paternal care of God over Christ in his Kingdom and the dearness of Christ himself unto him If it be asked on what account God would thus be a Father unto Jesus Christ in this peculiar manner it must be answered that the radical fundamental cause of it lay in the Relation that was between them from his Eternal Generation but he manifested himself to be his Father and engaged to deal with him in the love and care of a Father as he had accomplished his work of Mediation on the Earth and was exalted unto his Throne and Rule in Heaven And this is the first Argument of the Apostle whereby he proves that the Son as the Revealer of the Mind and Will of God in the Gospel is made more excellent than the Angels whose Glory was a refuge to the Jews in their adherance to Legal Rites and Administrations even because they were given unto them by the Disposition of Angels According unto our proposed method we must in our progress draw hence also some Instructions for our own use and edification As 1. Every thing in the Scripture is instructive The Apostles arguing in this place is not so much from the thing spoken as from the manner wherein it is spoken even that also is highly Mysterious So are
all the concernments of it Nothing is in it needless nothing useless Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New by the Pen-men of the holy Ghost when all the difficulty ariseth from a fond conceit that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture when the Holy Ghost may have a principal aim at those things which they are not able to dive into Every letter and tittle of it is teaching and every thing that relates unto it is instructive in the Mind of God And it must be so because 1. It proceeds from infinite Wisdom which hath put an impress of it self upon it and filled all its capacitie with its blessed effects In the whole Frame Structure and Order of it in the Sense Words Coherence Expression it is filled with Wisdom which makes the Commandment exceeding broad and large so that there is no absolute comprehension of it in this life We cannot perfectly trace the foot-steps of infinite Wisdom nor find out all the Effects and characters of it that it hath left upon the Word The whole Scripture is full of Wisdom as the Sea is of Water which fills and covers all the parts of it And 2. Because it was to be very Comprehensive It was to contain directly or by consequence one way or other the whole Revelation of God unto us and all our Duty unto him both which are marvelous great large and various Now this could not have been done in so narrow a room but that every Part of it and all the Concernment of it with its whole Order were to be filled with Mysteries and Expressions or intimations of the Mind and Will of God It could not hence be that any thing superfluous should be put into it or any thing be in it that should not relate to Teaching and Instruction 3. It is that which God hath given unto his servants for their continual Exercise day and night in this world And in their enquiry into it he requires of them their utmost Diligence and endeavours This being assigned for their Duty it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture to exercise themselves about That every where they might meet with that which might satisfie their Enquiry and answer their Industry There shall never be any Time or Strength lost or mispent that is laid out according to the Mind of God in and about his Word The matter the Words the Order the Contexture of them the Scope Design and aim of the Holy Ghost in them all and every one of them may well take up the utmost of our Diligence are all divine Nothing is empty unfurnished or unprepared for our spiritual use advantage and benefit Let us then learn hence 1. To admire and as one said of old to adore the fulness of the Scripture or of the Wisdom of God in it it is all full of Divine Wisdom and calls for our Reverence in the Consideration of it And indeed a constant Awe of the Majesty Authority and Holiness of God in his word is the only teachable frame Proud and careless spirits see nothing of Heaven or Divinity in the Word but the humble are made wise in it 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture It is an endless store-house a bottomless Treasure of Divine Truth Gold is in every sand All the wise men in the world may every one for himself learn somewhat out of every Word of it and yet leave enough still behind them for the Instruction of all those that shall come after them The fountains and springs of Wisdom in it are endless and will never be dry We may have much truth and power out of a word sometimes enough but never All that is in it There will still be enough remaining to exercise and refresh us anew for ever So that we may attain a True sâ—nse but we can never attain the full sense of any Place we can never exhaust the whole impress of infinite Wisdom that is on the Word And how should this stir us up to be meditating in it day and night and many the like inferences may hence be taken Learn also 2. That it is lawful to draw consequences from Scripture Assertions and such consequences rightly deduced are infaliibly true and de fide Thus from the Name given unto Christ the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels Nothing will rightly follow from Truth but what is so also and that of the same nature with the Truth from whence it is derived So that whatever by just consequence is drawn from the Word of God is it self also the Word of God and of Truth infallible And to deprive the Church of this liberty in the interpretation of the Word is to deprive it of the chiefest benefit intended by it This is that on which the whole Ordinance of Preaching is founded which makes that which is derived out of the Word to have the Power Authority and Efficacy of the Word accompanying it Thus though it be the proper Work and Effect of the Word of God to quicken regenerate sanctifie and purifie the Elect and the Word primarily and directly is only that which is written in the Scriptures yet we find all these effâ—cts produced in and by the preaching of the Word when perhaps not one sentence of the Scripture is verbatim repeated And the Reason hereof is because whatsoever is directly deduced and delivered according to the Mind and Appointment of God from the Word is the Word of God and hath the Power Authority and Efficacy of the Word accompanying of it 3. The Declaration of Christ to be the Son of God is the Care and Work of the Father He said it he recorded it he revealed it This indeed is to be made known by the Preaching of the Gospel but that it shall be done the Father hath taken the care upon himself It is the design of the Father in all things to glorifie the Son that all men may honour him even as they honour the Father This cannot be done without the Declaration of that Glory which he had with him before the world was that is the Glory of his Eternal Sonship This he will therefore make known and maintain in the world 4. God the Father is perpetually present with the Lord Christ in Love Care and power in the Administration of his Office as he is Mediator Head and King of the Church He hath taken upon himself to stand by him to own him to effect every thing that is needfull unto the Establishment of his Throne the enlargement of his Kingdom and the Ruine and Destruction of his Enemies And this he will assuredly do to the
the Fifth Opinion before mentioned referring the words to the coming of Christ at the General Day of Judgement and is unserviceable unto any of the rest But yet neither is this satisfactory for the Question is not whether it be any where recorded that the Angels worshipped Christ at his first Entrance into the World but whether the Lord Christ upon his Incarnation was not put into that condition wherein it was the Duty of all the Angels of God to worship him Now this being at least interpretative a Command of God and the Angels expresly alwayes doing his Will the thing it self is certain though no particular Instances of it be recorded Besides the Angels attendance on his Birth proclamation of his Nativity and celebrating the Glory of God on that account seem to have been a performance of that duty which they had received command for And this is allowed by those of the Antients who suppose that the second bringing of Christ into the world was upon his Nativity 3. They say that this bringing in of the first begotten into the world denotes a glorious Presenting of him in his Rule and enjoyment of his Inheritance But 1. This proves not that the Words must respect the coming of Christ unto Judgement to which End this Reason is insisted on because he was certainly proclaimed with Glory to be the Son Lord and Heir of all upon his Resurrection and by the first preaching of the Gospel And 2. No such thing indeed can be rightly deduced from the words The Expression signifies no more but an Introduction into the world a real bringing in without any intimation of the way or manner of it 4. It is argued in the behalf of the same Opinion from the Psalm from whence these words are taken that it is a Glorious Reign of Christ and his coming unto Judgement that is set forth therein and not his coming and abode in the state of Humiliation And this reason Camero affirms to prove undeniably that it is the coming of Christ unto Judgement that is intended But the Truth is the consideration of the scope of the Psalm doth quite reject the Opinion which is sought to be maintained by it For 1. v. 1. upon the Reign of the Lord therein set forth both Jews and Gentiles the Earth and the multitude of the Isles are called to rejoyce therein that is to receive delight in and be glad of the Salvation brought by the Lord Christ unto mankind which is not the Work of the last day 2. Idolaters are deterred from their Idolatry and exhorted to worship him v. 7. a duty incumbent on them before the day of Judgement 3. The Church is exhorted upon his Reign to abstain from sin and promised Deliverance from the wicked and oppressors all which things as they are unsuited unto his coming at the day of Judgement so they expresly belong unto the setting up of his Kingdom in this world And hereby it appears that that Opinion which indeed seems with any probability to assert a second coming of Christ into the world to be intended in these words is inconsistent with the scope of the place from whence the Testimony is taken and consequently the design of the Apostle himself The other Conjectures mentioned will easily be removed out of the way Unto that of the Antients assigning this bringing in of Christ into the world unto his Incarnation we say it is true but then that was his first bringing in and being supposed to be intended in this place the words can be no otherwise rendered but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again must be esteemed only an Intimation of the Citation of a new Testimony Neither can the Resurrection of the Lord Christ be assigned as the season of the Accomplishment of this word which was not indeed a bringing of him into the world but rather an Entrance into his leaving of it neither did he at his death leave the world utterly for though his Soul was separated from his Body yet his Body was not separated from his Person and therein he continued on the Earth The coming of Christ to Reign here on earth a 1000 years is if not a groundless Opinion yet so dubious uncertain as not to be admitted a place in the Analogy of Faith to regulate our interpretation of Scripture in places that may fairly admit of another Application The figment of the Socinians that the Lord Christ during the time of his forty days fast was taken into Heaven which they lay as a Supposition unto their Interpretation of this place I have else-where shewed to be Irrational Anti-scriptural Mahumetical and derogatory to the Honour of our Lord Jesus as he is the Eternal Son of God From what hath been spoken it is evident that the Trajection proposed may be allowed as it is by most of the Antient and Modern Translations And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again relating unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith denotes only the Introduction of a new proof and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only adde that such an intention in the words as hath been pleaded for would be so far from promoting the Apostles design that it would greatly weaken and impair it For the matter he had in hand was to prove the Preheminence of the Lord Christ above the Angels not absolutely but as he was the Revealer of the Gospel and if this was not so and proved to be so by this testimony whilst he was employed in that work in the world it is nothing at all to his purpose Having cleared this Difficulty and shewed that no Second Coming of Christ is intended in this word but only a new testimony to the same purpose with them foregoing produced the intention of the Apostle in his Prefatory Expression may be farther opened by considering what that world is whereunto the Father brought the Son with how and when he did so and the manner of it There are two Opinions about the World whereinto Christ is said to be brought by the Father the one is that of the Socinians asserted as by others of them so by Schliclingius in his Comment on this place and by Grotius after them in his Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius est regio illa superna quae ab angelis habitatur ut ipse mox scriptor noster ad haec sua verba respiciens dicet cap. 2.5 It is saith he that Region above which is inhabited by the Angels that is intended and our Author declares as much in that respect which he hath to these words chap. 2.5 In like manner Schliclingius Per terram istam non esse intelligendam hanc quam mortales incolimus sed coelestem illam quam aliquando immortales affecti incolemus res ipsa D. autor sequenti capite v. 5. aperte declarat That is by the Earth not the Earth but the Heaven
is to be understood But 1. This suits not at all with the Purpose and Design of the Apostle which is plainly to prove that the Lord Christ then when he spake to us and revealed the will of God and in that work was above the Angels which is not at all proved by shewing what befell him after his work was accomplished 2. It receives no countenance from that other place of chap. 2.5 whither we are sent by these Interpreters For that the Apostle is there treating of a matter quite of another nature without any respect unto these words shall be there declared Neither doth he absolutely there mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world but with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come which what it is we shall enquire upon the place 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the Habitable Earth and is never used absolutely in the Scripture but for the habitable world or men dwelling in it and causelesly to wrest it unto another signification is not to interpret but to offer violence unto the Text. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the World or Habitable Earth with them that dwell therein and nothing else is intended for as the word hath no other signification so the Psalmist in the place from whence the ensuing testimony is taken expounds it by the multitude of the Isles or the Nations lying abroad in the wide earth This is the World designed even that Earth wherein the rational creatures of God converse here below Into this was the Lord Christ brought in by the Father We are therefore nextly to enquire wherein the Fathers bringing of the Son into this world did consist We have seen formerly that some have assigned it unto One thing in particular some Another some to his Incarnation and Nativity some to his Resurrection some to his Mission of the Spirit and propagation of his Kingdom that ensued The Opinion about his Coming to reign in the world a thousand years as also that of his coming at the general Judgment we have already excluded Of the others I am apt to think that it is not any one particular exclusive to the other that the Apostle intendeth or designeth That which was intended in the Old Testament in the Promises of his coming into the world is that which is here expressed by the phrase of bringing him in See Mal. 3.2 The Lord whom ye seek shall come but who may abide the day of his coming Now it was not any one special Act nor any one particular Day that was designed in that and the like Promises But it is the whole work of God in bringing forth the Messiah by his Conception Nativity Unction with the Spirit Resurrection Sending of the Holy Ghost and preaching of the Gospel which is the subject of those Promises And their accomplishment it is which those words express When he brings the first-born into the world that is after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator in the expectation of the coming of the Messiah when he bringeth him forth unto and carries him on in his work unto the accomplishment of it he says Let all the Angels of God worship him And herein most of the former senses are comprised And this Interpretation of the words compleatly answers the intention of the Apostle in the citation of the ensuing Testimony namely to prove that in the discharge of his work of revealing the Will of God he was such an One as by reason of the Dignity of his Person had all Religious Worship Honour due unto him from the Angels themselves This sense also we are led unto by the Psalm whence the ensuing testimony is taken Psal. 97. The Exultation which the first verse of the Psalm requires and calls for is not unlike that which was in the Name of the whole Creation expressed at his Nativity Luke 2.11 And the four following verses are an Allegorical description of the work that the Lord Christ should make in and by the preaching of the Gospel See Mal. 3.2 3 4. chap. 4.1 Matth. 3.10 Luke 2.24 And hereon ensues that shame and ruine which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ v. 8. attended with his glorious Reign in Heaven as a consequent of the Accomplishment of his work v. 9. Which is proposed as a motive unto Obedience and a matter of confidence and rejoycing unto the Church And this is the Fathers bringing of the Son into the world described by the Psalmist and intended by the Apostle It remains that we enquire why and in what sense Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primogenitus or the first-born The common Answer is Non quod post illum alii sed quod ante illum nullus Not that any was born after him in the same way but that none was born before him which as we have shewed before will agree well enough with the use of the Word And this is applied both to the Eternal Gâ—neration of his Divine Person and to the Conception and Nativity of his Humane Nature But if we suppose that his Person and Eternal Generation may be intended in this Expression we must make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first-born to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or only begotten which may not be allowed for Christ is absolutely called the only begotten of the Father in his Eternal Generation his Essence being infinite took up the whole Nature of Divine Filiation so that it is impossible that with respect thereunto there should be any more Sons of God But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first-born is used in relation unto others and yet as I shewed before it doth not require that he who is so should have any other brethren in the same kind of Sonship But because this is by some asserted namely that Christ has many Brethren in the same kind of sonship whereby he is himself the Son of God and is on that account called the first-born which is an assertion greatly derogatory to his Glory and Honour I shall in our passage remove it as a stumbling-block out of the way Thus Schliclingius on the place Primogenitum eum nomine Dei Filium appellat innuens hoc pacto plures Dei esse Filios etiam ad Christum respectu habito scilicet ut ostenderet non ita Christum esse Dei Filium quin alii etiam eodem filiationis genere contineantur quanquam filiationis perfectione gradu Christo multò inferiores And again Primogenitus dicitur Christus quod eum Deus ante omnes Filios eos nimirum qui Christi fratres appellantur genuerit eo scilicet modo quo Deus Filios gignere solet eos autem gignit quos sibi similes efficit primus est Christus qui Deo ea sanctitate similis fuit qualem
in novo faedere praecipit But these things agree neither with the truth nor with the design of the Apostle in this place nor with the Principles of them by whom they are asserted It is acknowledg'd that God hath other sons besides Jesus Christ and that with respect unto him for in him we are adopted the only way whereby any one may attain unto the priviledge of Sonship but that we are sons of God with or in the same kind of sonship with Jesus Christ is 1. False because 1. Christ in his Sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and ther◠〈◊〉 is impossible that God should have any more sons in the same kind with him for if he had certainly the Lord Christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son 2. The only way of Filiation the only kind of Sonship that Believers share in is that of Adoption in any other kind of sonship they are not partakers Now if Christ be the Son of God in this kind he must of necessity antecedently unto his Adoption be a Member of another Family that is of the Family of Sathan and the World as we are by Nature and from thence be transplanted by Adoption into the Family of God which is Blasphemy to imagine So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ he being the only begotten of the Father nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are which is only by Adoption and their translation out of one Family into another So that either to exalt Believers into the same kind of Sonship with Christ or to depress him into the same rank with them is wholly inconsistent with the Analogy of Faith and Principles of the Gospel 3. If this were so that the Lord Christ and Believers were the Sons of God by the same kind of Sonship only differing in degrees which also are imaginary for the formal Reason of the same kind of Sonship is not capable of variation by degrees what great matter is in the condescension mentioned by the Apostle chap. 2.11 that he is not ashamed to call them brethren which yet he compares with the condescension of God in being called their God chap. 11.16 2. This conceit as it is Vntrue so it is contrary to the design of the Apostle For to assert the Messiah to be the Son of God in the same way with men doth not tend at all to prove him more excellent than the Angels but rather leaves us just ground of suspecting their preference above him 3. It is contrary unto other declared Principles of the Authors of this Assertion They else-where affirm that the Lord Christ was the Son of God on many accounts as first and principally because he was conceived and born of a Virgin by the power of God now surely all Believers are not partakers with him in this kind of Sonship Again they say he is the Son of God because God raised him from the dead to confirm the Doctrine that he had taught which is not so with Believers Also they say he is the Son of God and so called upon the account of his sitting at the Right Hand of God which is no less his peculiar priviledge than the former So that this is but an unhappy attempt to lay hold of a word for an advantage which yields nothing in the issue but trouble and perplexity Nor can the Lord Christ which is affirmed in the last place be called the Son of God and the first-born because in him was that Holiness which is required in the new Covenant for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees and that Holines consists principally in Regeneration or being born again by the Word and Spirit out of a corrupted estate of death and sin which the Lord Christ was not capable of Yea the truth is the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant an Holiness of perfect Innocency and perfect Righteousness in Obedience So that this last invention hath no better success than the former It appeareth then that the Lord Christ is not called the first-begotten or the first-born with any such respect unto others as should include him and them in the same kind of Filiation To give therefore a direct account of this Appellation of Christ we may observe that indeed the Lord Christ is never absolutely called the first-begotten or first-born with respect either to his Eternal Generation or to the Conception and Nativity of his Humane Nature In respect of the former he is called the Son and the only begotten Son of God but no where the first-born or first-begotten and in respect of the latter indeed he is called the first-begotten Son of the Virgin because she had none before him but not absolutely the first-born or first-begotten which Title is here and else-where ascribed unto him in the Scripture It is not therefore the thing it self of being the first-born but the Dignity and Priviledge that attended it which are designed in this Appellation So Col. 1.15 he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of the creation which is no more but he that hath Power and Authority over all the creatures of God The word which the Apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft-times is used in the sense now pleaded for namely to denote not the birth in the first place but the priviledge that belonged thereunto So Psal. 89.27 God is said to make David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his first-born which is expounded in the next words higher than the Kings of the earth So that the Lord Christ being the first-born is but the same which we have insisted on of his being Heir of all which was the priviledge of the first-born And this priviledge was sometimes transmitted unto others that were not the first-born although the natural course of their nativity could not be changed Gen. 21.10 chap. 49. v. 3 4 8. The Lord Christ then by the appointment of the Father being entrusted with the whole Inheritance of Heaven and Earth and Authority to dispose of it that he might give out portions to all the rest of God's family is and is called the first-born thereof There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God himself saith they are His words which shall be produced What ever is spoken in the Scripture in his name it is his speaking and he continueth to speak it unto this day He speaks in the Scripture unto the end of the world This is the foundation of our faith that which it riseth from and that which it is râ—solved into
The Apostle proceedeth to the farther confirmation of it in the same way and that by ballancing single Testimonies concerning the Nature and Offices of the Angels with some others concerning the same things in the Lord Christ of whom he treats And the first of these relating unto Angels he layes down in the next verse Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not much of Difficulty in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Angels Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the contrary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels But as concerning the Angels or and of the Angels he saith for these words are not spoken unto the Angels as the following words are directly spoken unto the Son He is the Person as well spoken to as spoken of but so are not the Angels in the place from whence this Testimony is taken wherein the Holy Ghost only declareth the Providence of God concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God the Father saith or the Holy Ghost in the Scripture saith as was before observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Minister publicus a publick Minister or Agent from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius renders it publick He that is employed in any great and publick work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence of old Magistrates were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 The Ministers of God And Chap. 8. v. 2. of this Epistle he calls the Lord Jesus in respect of his Priestly Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick Minister of Holy Things and himself in respect of his Apostleship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 A Minister of Jesus Christ. So the name is on this account aequipollent unto that of Angels For as that denoteth the Mission of those spirits unto their work so doth this their Employment therein This Testimony is taken from Psal. 104. v. 4. where the words are to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation now in the Greek is the same with that of the Apostle only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flame of fire some Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire more express to the Original and the change probably was made in the Copies from this place of the Apostle Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devouring Fire Verse 7. But unto of the Angels he saith who maketh his Angels Spirits and his Ministers a flame of fire or flaming fire The Apostle here entereth upon his Third Argument to prove the Preheminence of the Lord Christ above Angels and that by comparing them together either as to their Natures or as to their Employments according as the one and the other is set forth declared and testified unto in the Scriptures of the Old Testament And this first Place which he refers unto Angels we shall now explain and vindicate And in so doing enquire both Who they are of whom the Psalmist speaks and what it is that he affirmeth of them There is a threefold sense given of the words of the Psalmist as they lye in the Hebrew Text. 1. The First is that of the Modern Jews who deny that there is any mention made of Angels affirming the Subject that the Psalmist treats of to be the Winds with Thunder and Lightning which God employes as his Messengers and Ministers to accomplish his Will and Pleasure So he made the Winds his Messengers when he sent them to raise a storm on Jonah when he fled from his Presence and a flaming fire his Minister when by it he consumed Sodom and Gomorrah and this Opinion makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it interprets Winds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire to be the Subject of the Proposition of whom it is affirmed that God employes them as his Messengers and Ministers That this Opinion which is directly contradictory to the Authority of the Apostle is so also to the Design of the Psalmist sense of the Words Consent of the Antient Jews and so no way to be admitted shall afterwards be made to appear 2. Some averr that the Winds and Meteors are principally intended but yet so as that God affirming that he makes the Winds his Messengers doth also intimate that it is the Work and Employment of his Angels above to be his Messengers also and that because he maketh use of their Ministry to cause those Winds and Fires whereby he accomplisheth his Will And this they illustrate by the Fire and Winds caused by them on Mount Sinai at the giving of the Law But this Interpretation whatever is pretended to the contrary doth not really differ from the former denying Angels to be intentionally spoken of only hooking in a respect unto them not to be seen to contradict the Apostle and therefore will be disproved together with that which went before 3. Others grant that it is the Angels of whom the Apostle treats but as to the Interpretation of the words they are of two Opinions 1. Some make Spirits to be the subject of what is affirmed and Angels to be the Predicate In this sense God is said to make those spiritual Substances Inhabitants of Heaven his Messengers employing them in his service and them whose nature is a flaming fire that is the Seraphims to be his Ministers and to accomplish his pleasure And this way after Austin go many Expositors making the Term Angels here meerly to denote an Employment and not the Persons employed But as this Interpretation also takes off from the Efficacy and Evidence of the Apostles Argument so we shall see that there is nothing in the words themselves leading to the Embracement of it It remains therefore that it is the Angels that are here spoken of as also that they are intended and designed by that name which denotes their Persons and not their employment 1. That Angels are primarily intended by the Psalmist contrary to the first Opinion of the Modern Jews and the second mentioned leaning thereunto appears 1. From the scope and design of the Psalmist For designing to set out the Glory of God in his works of Creation and Providence after he had declared the framing of all things by his Power which come under the name of Heaven v. 2 3. before he proceeds to the Creation of the Earth passing over with Moses the creation of Angels or couching it with him under the production of Light or of the Heavens as they are called in Job he declareth his Providence and Soveraignty in employing his Angels between Heaven and Earth as his servants for the accomplishment of his pleasure Neither doth it at all suit
his Magnificence being also from Egypt where his transgression began 2. There is scarce any thing in the Psalm that can with propriety of speech be applied unto Solomon Two things are especially insisted on in the former part of the Psalm first the Righteousness of the Person spoken of in all his ways and administrations and then the perpetuity of his Kingdom How the first of these can be attributed unto him whose transgressions and sins were so publick and notorious or the latter to him who reigned but forty years and then left his Kingdom broken and divided to a wicked foolish son is hard to conceive As all then grant that the Messiah is principally so there is no cogent reason to prove that he is not solely intended in this Psalm I will not contend but that sundry things treated of in it might be obscurely typified in the Kingdom and Magnificence of Solomon yet it is certain that most of the things mentioned and expressions of them do so immediately and directly belong unto the Lord Christ as that they can in no sense be applied unto the person of Solomon and such are the words insisted on in this place by our Apostle as will be made evident in the ensuing explication of them We must then in the next place consider what it is that the Apostle intends to prove and confirm by this testimony whereby we shall discover its suitableness unto his design Now this is not as some have supposed the Deity of Christ nor doth he make use of that directly in this place though he do in the next verse as a medium to prove his Preheminence above the Angels although the testimonies which he produceth do eminently mention his Divine Nature But that which he designs to evince is this only that He whom they saw for a time made lower than the Angels chap. 2.10 was yet in his whole Person and as he discharged the Office committed unto him so far above them as that he had Power to alter and change those Institutions which were given out by the ministery of Angels And this he doth undeniably by the testimonies alledged as they are compared together For whereas the Scripture testifies concerning Angels that they are all servants and that their chiefest Glory consists in the discharge of their Duty as servants unto Him a Throne Rule and Everlasting Dominion administred with Glory Power Righteousness and Equity are ascribed whence it is evident that he is exceedingly exalted above them as is a King on his Throne above the servants that attend him and do his pleasure And this is sufficient to manifest the design of the Apostle as also the evidence of his Argument from this testimony The Exposition of the words belongs properly to the place from whence they are taken But yet that we may not leave the Reader unsatisfied as to any particular difficulty that may seem to occur in them this Exposition shall be here also attended The first thing to be attended in them is the Compellation of the Person spoken unto O God Thy Throne O God Some would have Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a name common to God with others namely Angels and Judges and in that large acceptation to be here ascribed to the Lord Christ so that though he be expresly called Elohim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that proves him not to be God by Nature but only to be so termed in respect of his Office Dignity and Authority and this is contended for by the Socinians But this gloss is contrary to the perpetual use of the Scripture for no one place can be instanced in where the name Elohim is used absolutely and restrained unto any one person wherein it doth not undeniably denote the true and only God Magistrates are indeed said to be Elohim in respect of their Office but no one Magistrate was ever so called nor can a man say without blasphemy to any of them Thou art Elohim or God Moses also is said to be Elohim a God but not absolutely but a God to Pharaoh and to Aaron that is in God's stead doing and performing in the name of God what he had commanded him Which places Jarchi produceth in his Comment to countenance this sense but in vain It is then the True God that is spoken unto in this Apostrophe Elohim O God This being granted Erasmus starts a new Interpretation of the whole words though he seemeth not to approve of his own invention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is uncertain saith he whether the meaning be Thy throne O God or God is thy throne for ever in the first way the word is an Apostrophe to the Son in the latter it expresseth the Person of the Father And this Interpretation is embraced and improved by Grotius who granting that the word Elohim used absolutely signifieth as much as Elohe Elohim the God of Gods would not allow that it should be spoken of Christ and therefore renders the words God shall be thy seat for ever that is shall establish thee in thy Throne And this Evasion is also fixed on by Aben-Ezra from Hagaon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall establish thy throne May men be allowed thus to thrust in what words they please into the Text leading to another sense than what it self expresseth there will not much be left certain in the whole Book of God However in this present instance we have light enough to rebuke the boldness of this attempt For 1. The Interpretation insisted on is contrary to all old Translations whose language would bear a difference in the word expressing it in the Vocative Case O God 2. Contrary to the received sense of Jews and Christians of old and in especial of the Targum on the Psalm rendring the words Thy throne O God is in heaven for ever 3. Contrary to the contexture and design of the Apostles discourses as may appear from the consideration of the preceding Enarration of them 4. Leaves no tollerable sense unto the words neither can they who embrace it declare in what sense God is the throne of Christ. 5. Is contrary to the universally constant use of the expression in Scripture for where ever there is mention of the Throne of Christ somewhat else and not God is intended thereby 6. The word supplied by Grotius from Saadias and Aben-Ezra to induce a sense unto his Exposition shall establish makes a new Text or leads the old utterly from the intention of the words For whereas it cannot be said that God is the throne of Christ nor was there any need to say that God was for ever and ever which two things must take up the whole intendment of the words if God the Father be spoken of the adding of shall establish or confirm into the Text gives it an arbitrary sense and such as by the like suggestion of any other word as shall destroy may be rendred quite of another importance It is Christ then the Son that
Administration thereof is very righteous equal and reasonable What can be farther desired to render it so or to provoke us unto it 2. That the condemnation of those that refuse the Reign of Christ over them that will not yield obedience unto his Laws is most just and righteous On these accounts will their mouthes be stopped for ever when he comes to deal with them who know not God and obey not the Gospel 3. It is our wisdom to content our selves with the Laws of Christ in things that belong unto his Kingdom They alone as we have seen have those properties which make our obedience useful or profitable what-ever we do else in reference unto the same end with them is needless and fruitless drudging V. The righteous Administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto See this declared by the Prophet Isa. 11. v. 1 2 3 4 5 6 7. VI. God is a God in especial covenant with the Lord Christ as he is the Mediator God thy God Of this Covenant I have treated largely else-where and therefore shall not here insist upon it VII The collation of the Spirit on the Lord Christ and his glorious Exaltation are the peculiar works of God the Father God thy God hath anointed thee It was God the Father who designed and appointed him unto his work who actually sent him and set him forth in the fulness of time and therefore on him was it incumbent both to furnish him unto his work and to crown him upon its performance And herein these several Acts partly Eternal partly Temporal are considerable 1. The ingagement of the Eternal Will Wisdom and Counsel of the Father with the Son about his work Prov. 8.22 23 30 31. Isa. 40.10 11 12. 2. His fore-ordination of his coming by an eternal free act of his will 1 Pet. 1.20 Act. 2.23 3. His Covenant with him to abide by him in the whole course of his work Isa. 49.6 7 8 9. chap. 50.7 8 9. 4. His Promise of him from the foundation of the world often reiterated and repeated Gen. 3.15 5. His actual Mission and sending of him in his Incarnation Zech. 2.8 9 10. 6. The exerting of his Almighty power unto that purpose and effect Luke 1.35 7. His giving of him command and commission for his work Joh. 10.18 Joh. 20.21 8. Furnishing him with all the gifts and graces of his Spirit to fit him and enable him unto his work Isa. 11.2 3. Isa. 61.1 2. Matth. 3.16 17. Joh. 1.32 33. Col. 1.19 9. Abiding by him in Care Love Power and Providence during the whole course of his Obedience and Ministry Isa. 49.2 8. 10. Speaking in him working by him and in both bearing witness unto him Heb. 1.1 Joh. 5.19 20 21 22 11. Giving him up unto death Rom. 8.32 Act. 2.23 12. Raising him from the dead 1 Pet. 1.21 Act. 2.24 13. Giving all Power Authority and Judgment unto him Joh. 5.22 Matth. 28.18 14. Exalting of him by his Assumption into heaven and glorious session at his right hand Act. 2.32 33. Phil. 2.9 10. 15. Giving him to be the Head over all unto the Church and subjecting all things under his feet Ephes. 1.20 21 22. 16. In all things crowning him with eternal glory and honour Joh. 17.5 Heb. 2.9 All these and sundry other particulars of the like nature are assigned unto the Father as part of his work in reference unto the Mediation of the Son And amongst them his Exaltation and Vnction with the Oil of gladness hath an eminent place And this are we taught that in this whole work we might see the Authority Counsel and Love of the Father that so our faith and hope through Jesus Christ might be in God who raised him up from the dead and gave him glory 1 Pet. 1.21 VIII The Lord Jesus Christ is singular in this Vnction This is that which the Apostle proves in sundry instances and by comparing him with others who in the most eminent manner were partakers of it And this we are in the consideration of as the particulars of it do occur Neither shall I at present farther insist on the ensuing Observations because I will not longer detain the Reader from the Context namely that IX All that serve God in the work of building the Church according to his appointment are anointed by his Spirit and shall be rewarded by his Power Dan. 12.3 X. The Disciples of Christ especially those who serve him in his Church faithfully are his companions in all his grace and glory Verse X XI XII IN the following Verses the Apostle by another illustrious Testimony taken out of Psal. 102. confirms his principal Assertion in the words ensuing Vers. 10 11 12. Vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one copy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And M.S.T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are the same in the Greek Bibles as in this place of the Apostle nor is there any foot-step of any other old Translation of them in the Psalm The Syriack differs little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no part of the testimony cited but serves only to the introduction of another v. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pass away alluding to that of 2 Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens shall pass away with a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou abidest thou continuest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu stans es tu stas tu stabilis es and Thou standest thou art standing answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Interpreters render variously though to the same purpose involves Boderianus roll them complicabis Tremelius fold them Duplicabis D' Dieu double them up And it is manifest that the Translator reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art the same or thou art I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boderia Et tu sicut existens es and thou art as thou existest Tremel Tu autem sicut es cris But thâ—u shalt be as thou art Properly And thou as thou art art that is art the same The Translation of the Apostle in all things material answereth the Original in the Psalm v. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord is supplied out of the verse fore-going I said O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old before it was that is 〈◊〉 〈◊〉
Writer of the Epistle This Scripture saith he as appears from v. 4. is to prove that after Christ sate down at the right hand of God he was made more excellent than the Angels whereto the affirming that he made heaven and earth doth no way conduce Answ. 1. Suppose that to be the scope of the Apostle which is intimated how doth this Author know that it suits not his purpose to shew that the Lord Christ is God by whom Heaven and Earth were made seeing it is manifest that himself thought otherwise or he had not produced this testimony thereof 2. The Testimony is not unsuited unto the scope pretended For whereas in the Administration of his Office the Son was apparently for a while made lower than the Angels he may in these words discover the equity of his after Exaltation above them in that in his Divine Nature and Works he was so much more excellent than they 3. The true and proper design of the Apostle we have before evinced which is to prove the Excellency of the Person by whom the Gospel was revealed and his Preheminence above Men and Angels which nothing doth more unquestionably demonstrate than this that by him the world was created whence the Assignation of a Divine Nature unto him doth undeniably ensue 2. To promote this Observation he addes a large discourse about the use and application of testimonies out of the Old Testament in the New and says That they are made use of by the writers of it either because of some agreement and likeness between the things intended in the one and the other or because of some subordination In the former way that which is spoken of the Type is applied unto the Anti-type and sometimes for likeness sake that which was spoken of one thing is applied unto another as Matth. 15.7 8. our Saviour applies those words of Isaiah to the present Jews which were spoken of their fore-fathers Answ. That which is spoken in the first place of an instituted Type is also spoken of the Anti-type or things pre-figured by it so far as it is represented by the Type so that one thing teaches another and thereon the words have a double application first to the Type ultimately to the Anti-type But herein such testimonies as this have no concernment 2. The Scripture sometimes makes use of Allegories illustrating one thing by another as Gal. 4.21 22 23 24. Neither hath this any place here 3. That what is spoken of one should because of some similitude be affirmed to be spoken of another and nothing agree properly unto him is untrue and not to be exemplified with any seeming instance 4. The words of Isaiah chap. 29.13 which our Saviour makes use of Matth. 15.7 8 9. were a Prophesie of the Jews who then lived as both our Saviour expresly affirms and the Context in the Prophet doth plainly declare Some things he addes Are applied unto others than they are spoken of because of their subordination to him or them of whom they are spoken Thus things that are spoken of God are applied unto Christ because of his subordination to him and of this saith he we have an instance in Acts 13.47 where the words spoken of the Lord Christ Isa. 49.6 I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the ends of the earth are applied unto the Apostles because of their subordination unto Christ. And in this case the words have but one sense and belong primarily unto him of whom they are first spoken and are secondarily applied unto the other Answ. According to this Rule there is nothing that ever was spoken of God but it may be spoken of and applied unto any of his Creatures All things being in subordination unto him At least it may be so in that wherein they act under him and are in a peculiar subordination to him And yet neither can such a subordination according to this mans Opinion be applied unto Christ who in the Creation of Heaven and Earth was in no other subordination to God than any other things not yet made or existing so that this Rule that what is spoken of God is applied unto them who are in subordination unto him as it is false in it self so it is no way suited to the present business Christ being in this man's judgment in no subordination to God when the world was made being absolutely in all respects in the condition of things that were not Nor doth the instance given at all prove or illustrate what is pretended The Apostle in the citing of those words to the Jews doth not in the least apply them to himself but only declares the ground of his going to preach the Gospel unto the Gentiles which was that God had promised to make Him whom he preached to be a Light and to bring salvation unto them also Wherefore he addes 3. what is direct to his pretension That all the words or things signified by them in any testimony which are firstly spoken of one and then are for some of the causes mentioned that is conveniency similitude or subordination applied unto another are not to be looked on as proper to him to whom they are so applied but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used as in the testimony produced v. 7. I will be unto him a Father and he shall be to me a Son the words immediately following are If he shall offend against me I will chastise him with the rod of men which words being spoken of Solomon can no way be applied unto Christ. Answ. What is spoken of any Type and of Christ jointly is not so spoken for any natural conveniency similitude or subordination but because of Gods institution appointing the Type so to represent and shadow out the Lord Christ that what he would teach concerning him should be spoken of the Type whereby he was represented Now no person that was appointed to be a Type of that being in all things a Type it is not necessary that what ever was spoken of him was also spoken of Christ but only what was spoken of him under that formal consideration of an instituted Type This we shewed the case to have been with Solomon of whom the words mentioned were spoken as he bare the Person of Christ Other things being added in the same place that belonged unto him in his own personally moral capacity And therefore those things as that if he offend against me are not at all mentioned by the Apostle as not being spoken of him as a Type And this plainly over-throws the pretension of our Commentator For if the Apostle would not produce the very next words to the testimony by by him brought because they did not belong unto him of whom he spake it proves undeniably that all those which he doth so urge and produce were properly spoken of him And I cannot reach the strength
part of what is spoken do belong to Christ the whole of necessity must do so To suppose that in this sentence thou hast laid the Foundation of the earth and thou shalt fold them up as a garment that one person is understood in the first place another in the latter no such thing being intimated by the Psalmist or the Apostle is to suppose what we please that we may attain what we have a mind unto One person is here certainly and only spoken unto if this be the Father the words concern not Christ at all and the Apostle was deceived in his Allegation of them if the Son the whole is spoken of him as the Apostle affirms Nor 3. Can any Reason be assigned why the latter words should be attributed to Christ and not the former They say it is because God by him shall destroy the world which is the thing in the last words spoken of but where is it written that God shall destroy the world by Christ If they say in this place I say then Christ is spoken to and of in this place and if so he is spoken of in the first words and thou Lord or not at all Besides to whom do those closing words belong but thou aâ—â— the same and thy years fail not If these words are spoken of Christ it is evident that all the foregoing must be so also for his enduring the same and the not failing of his years that is his Eternity is opposed to the Creation and temporary duration of the world If they say that they belong unto the Father primarily but are attributed unto Christ as that of changing or abolishing the world because the Father doth it by him I desire to know what is the meaning of these words thou art the same by Christ and thy years fail not by Christ Is not the Father Eternal but in the man Christ Jesus If they say that they belong not at all to Christ then this is the summ of what they say the beginning of the words and the close of them if spoken of Christ would prove his Infinite Power Eternity and Divine Nature One passage there is in the words which we suppose will not do so therefore we will grant that that passage concerneth him but not the beginning nor end of the testimony though spoken undeniably of the same person which whether it becomes men professing a Reverence of the Word of God is left to themselves to judge Besides should we grant all these suggestions to be true the Apostle by his citing of this Testimony would prove nothing at all to his purpose no not any thing toward that which they affirm him to aim at namely that he was made more excellent than the Angels For whence out of these words shall any such matter be made to appear they say in that by him God will fold up the Heavens as a Vesture but First No such thing is mentioned nor intimated He who made them is said to fold them and if they say that from other places it may be made to appear that it shall be done by Christ then as this place must be laid aside as of no use to the Apostle so indeed there is nothing ascribed to Christ but what the Angels shall have a share in and that probably the most principal namely in folding up the Creation as a garment which is a work that servants are employed in and not the King or Lord himself Indeed he that shall without prejudice consider the Apostles Discourse will find little need of Arguments to manifâ—st whom he applyes this Testimony unto He calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning using that word which perpetually in the New Testament denotes the Lord Christ as plainly expounding the Text so far as to declare of whom it speaks Nor doth this Testimony ascribe any thing to him but what in general he had before affirmed of him namely that by him the worlds were made nor was it ever heard of that any man in his right wits should cite a Testimony to confirm his purpose containing words that were never spoken of him to whom he applyes them nor is there scarce any thing in them that can tolerably be applyed unto him and the most of it would declare him to be that which he is not at all so that the words as used to his Purpose must needs be both false and ambiguous Who then can but believe on this Testimony of the Apostle that Christ the Lord made Heaven and Earth and if the Apostle intended not to assert it what is there in the Text or near it as a buoy to warn men from running on a shelf there where so fair an harbour appears unto them From all that hath been said it is evident that this whole Testimony belongs to Christ and is by the Apostle asserted so to do Proceed we now to the Interpretation of the Words The Person spoken of and spoken unto in them is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou Lord. The words are not in the Psalm in this Verse but what is spoken is referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God I said O my God take me not away in the midst of my dayes comforting himself under the consideration of the frailty and misery of his Life with the thoughts and faith of the Eternity and Power of Christ. For be our Lives never so frail yet as to life eternal because he liveth we shall live also and he is of Power to raise us up at the last day John 14.19 1 Cor. 15. and that is the ground of all our consolation against the brevity and misery of our lives Whereby it also further appears that it is the Lord Christ whom the Psalmist addresses himself unto for from the absolute consideration of the Omnipotency and Eternity of God no consolation can be drawn And indeed the people of the Jews having openly affirmed that they could not deal immediately with God but by a Mediator which God eminently approved in them wishing that such an heart would alwayes abide in them Deut. 5.25 26 27 28 29. So as he suffered them not to approach his typical presence between the Cherubims but by a typical Mediator their High Priest so also were they instructed in their real approach unto God that it was not to be made immediately to the Father but by the Son whom in particular the Apostle declares the Psalmist in this place to intend Concerning thiâ— Person or the Lord he affirms two things or attributes two things unto him 1. The Creation of Heaven and Earth 2. The Abolition or change of them from that Attribution he proceeds to a comparison between him and the most glorious of his creatures and that as to Duration or Eternity Frailty and Change in and of himself one of the creatures being that which in particular be addresseth himself to the Lord about 2. The Time or season of the Creation is first intimated 〈◊〉 〈◊〉
of it contradicted his own light out of hatred unto the Gospel there are sundry Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are expresly affirmed to be composed and sung by him unto the Lord as Psal. 18. whose Title is To the chief Musician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Prefix is repeated to David the servant of the Lord who spake unto the Lord the words of this song So directly do the modern Rabbins contradict their own light out of hatred unto the Gospel Evident then it is that David is not treated of in this Psalm in that he being the Pen-man of it calleth him his Lord concerning whom he treats Besides to omit other instances of alike cogency how or when did God swear unto David that he should be a Priest and that for ever after the order of Melchisedeck The Jews knew well enough that David had nothing to do with the Priesthood So that David had no concernment in this Psalm but only as he was the Pen-man of it He was not herein so much as a Type of the Messiah but speaks of him as his Lord. Wherefore others of them as Jarchi and Lipman and Nizzachon affirm that it is Abraham who is spoken of in this Psalm of whom the one says it was composed by Melchizedech the other by his servant Eliezer of Damascus But the fondness of these presumptuous figments is evident Melchizâ—dech on all accounts was greater than Abraham above him in Degree Dignity and Office as being a King and Priest of the High God and therefore blessed him and received Tithes of him and on no account could call him his Lord. Eliezer did so being his servant but how could he ascribe unto him the sitting at the Right Hand of God how the sending forth the rod of his power from Sion how being a Priest for ever after the order of Melchizedeck or indeed any one thing mentioned in the Psalm These things deserve not to be insisted on but only to manifest the woful pretences of the present Judaical infidelity It appears from the Dialogue of Justin Martyr with Trypho that some of them of old applied this Psalm to Hezekiah But not one word in it can rationally be conceived to respect him especially that Which is spoken about the Priesthood utterly excludes him seeing his Great Grand-father a man of more power than himself was smitten with Leprosie and lost the Administration of his Kingdom for one single attempt to invade that Office 2 Chron. 26. It remains then that this Psalm was written concerning the Messiah and him alone for no other subject of it can be assigned And this use in our passage we may make of the Targum that whereas those words The Lord said do not intend a word spoken but the stable purpose or decree of God as Psal. 2. v. 7. its Author hath rendred them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said in or by his word that is his Wisdom his Son with whom and to whom he speaks and concerning whom his Decree and Purpose is here declared It remaineth only that we consider the Objections of the Jews against our Application of this Psalm unto the Messiah And these are summed up by Kimchi in his Exposition of the Text. The Hereticks saith he expound this Psalm of Jesus and in the first verse they say the Father and Son are designed and they read Adonai with Camets under Nun in which use the true God is signified by that Name And verse the third in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read Chirick under Ain so making it signifie with thee And what is there said of the beauty of Holiness they ascribe unto that which is from the womb But in all Copies that are found from the rising of the Sun to the going down of it Chiric is with Nun in Adoni and Patha with Ain in Hammeka And Gerolmus Hierom erred in his Translation And for the errour if the Father and Son be the God-head how doth one stand in need of the other and how can he say unto him Thou art a Priest He is a Priest who offers sacrifice but God doth not Of the like nature are the rest of his exceptions unto the end of his Notes on that Psalm To this Lipman addes a bitter blasphemous discourse about the application of those words from the womb v. 3. unto the womb of the blessed Virgin Answ. Our cause is not at all concerned in these mistakes whether of Jews or Christians For the Jews their chief enmity lies against the Deity of our Lord Jesus Christ and therefore what ever testimony is produced concerning him they presently imagine that it is for the proof of his Divine Nature This lies at the bottom of these exceptions of Kimchi Hence he conceives that our argument from this place lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the pointing it with Camets Adonai so making it to be the proper Name of God when we acknowledge that it is Adoni pointed with Chiric and signifies my Lord so it is rendred by the Evangelist Matth. 22. v. 45. so by the LXX and by Hierom Domino meo And the argument of our Saviour lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that he being the Son of David was also then the Lord of David which he could no otherwise be but upon the account of his Divine Nature In the words reflected on by Kimchi it is confessed that there have been mistakes amongst Translators and Expositors Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar from them tecum principium with thee is the beginning which hath misled many Expositors But Kimchi knew that Hierom had translated them Populi tui duces spontanei Thy people shall be willing leaders giving both the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though one would suffice Thy people are or shall be willing But this pertains not to the cause under consideration In like manner have those other words been misrendred by the same Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX and the Vulgar Exutero ante luciferum genui te From the womb before the morning Star have I begotten thee which gave occasion to many uncouth Expositions in Justin Martyr Tertullian Epiphanius Austin and others But the words are rightly rendred The dew of thy birth is from the womb of the morning and express the rise and flourishing of the Kingdom of the Messiah These things prove indeed that it is dangerous to interpret the Scripture without heedful attending unto the Original Text but that the Messiah is not intended in this Psalm they prove not For what they farther object on our supposition of the Divine Nature of Christ That there was no need that God should promise God his assistance it is but an open effect of their ignorance or malice Assistance is not promised the Messiah as God but as made Man for our sakes
and so as a Priest did he offer that Sacrifice without an interest wherein both they and we must eternally perish To conclude this discourse we have many of their own Masters concurring with us in the assignation of this Psalm unto the Messiah and to that purpose they freely express themselves when their minds are taken off from the consideration of the difference that they have with Christians Thus the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his signs of the coming of the Messiah Armillus shall stir up all the world saith he to war against the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the holy God shall not compel to war but shall only say unto him Sit thou at my right hand referring unto this place So Saadias Gaon on Dan. 7.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Messiah our righteousness as it is written The Lord said unto my Lord Sit thou on my right hand They affirm the same in Midrash Tehillim on Psal. 18. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Joden said In the world to come the holy blessed God shall cause Messiah the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And to the same purpose are the words of R. Moses Haddarsan in Bereshith Rabba on Gen. 18. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Berechia in the name of Rabbi Levi opened that which is spoken Thou shalt give me the shield of thy salvation and thy right hand shall sustain me Psal. 18.36 In the world to come the holy blessed God shall cause Messias the King to sit on his right hand as it is written The Lord said unto my Lord Sit thou on my right hand And Abraham shall sit at his left hand and the face of Abraham shall be pale and he shall say The Son of my Son sits on the right hand and I on the left But God shall appease him and say unto him The Son of thy Son sits at my right hand and I am at thy right hand as it is written Thy loving kindness shall encrease me And so on Psalm 17. Rabbi Joden in the name of R. Chijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy blessed God shall place Messiah the King at his right hand as it is said The Lord said unto my Lord. Thus setting aside the mixture of their follies and impieties wherein we are not concerned we have a sufficient suffrage from the Jews themselves unto our assignation of this Prophetical Psalm to the Messiah which is enough to stop the mouths of their modern gain-sayers who neither are able to assign any other Person unto whom it should belong Having then removed their Objections we may return unto the Interpretation of the words The matter intended in the first part of these words or sitting at the right hand of God hath been somewhat spoken unto already and I shall adde but little in the further Explanation of it in this place Some things controverted on these words we may well omit the consideration of as whether were the more honourable place of old the right hand or the left besides they have been sufficiently spoken unto already on verse 3. For whereas there is no mention made any where of sitting at the left hand of God as was observed there is no comparison to be feigned between the one and the other Besides the pretence of the left hand to have been the most honourable place of old is most vain insisted on by some who had a desire to vent new observations of old matters to little purpose And Bellarmine shews what good leisure he had in managing of Controversies when he spent more time and labour in answering an Objection against the Popes Supremacy from Peters being placed in old Seals on the left hand of Paul than of many Texts of Scripture plainly overthrowing his pretensions Neither shall we consider their claim unto this testimony who understanding the Human Nature of Christ to be to be only intended and spoken to affirm that its sitting at the right hand of God consists in a real communication of all Divine Properties and Attributes unto that Nature a pretence very remote from the Apostles design and importance of the words For the Introductory Preface of this Testimony Vnto which of the Angels said he at any time we have already considered it In the testimony it self we must consider 1. The Person speaking the Lord. 2. The Person spoken unto my Lord. 3. The Nature and Manner of this speaking said 4. The thing spoken Sit on my right hand 5. The end hereof as to Work and Operation make thine enemies thy foot-stool 6. The Limitation of it as unto duration until 1. The Person speaking is the Lord The Lord said In the Greek both the Person speaking and the Person spoken unto are expressed by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord only the person spoken unto is not absolutely called so but with relation to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord David calls him his Lord Matth. 22.43 But in the Hebrew they have different denominations the Person speaking is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God the Father for though the Name be often used where the Son is distinctly spoken of and sometimes in the same place each of them are mentioned by that name as Gen. 19. v. 24. Zech. 2. v. 8 9. because of their equal Participation of the same Divine Nature signified thereby yet where Jehovah speaketh unto the Son or of him as here it is the Person of the Father that is distinctly denoted thereby according as was shewed at the entrance of this Epistle 2. The Person spoken unto is the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord David's Lord in what respect we must now enquire The Lord Christ the Son is in respect of his Divine Nature of the same Essence Power and Glory with the Father Joh. 10. v. 30. Absolutely therefore and naturally in that respect he is capable of no Subordination to the Father or Exaltation by him but what depends on and flows from his Eternal Generation Joh. 5. v. 26. By dispensation he humbled himself and emptied himself of this Glory Phil. 2. v. 7 8. not by a real parting with it but by the Assumption of Humane Nature into personal Vnion with himself being made flesh Joh. 1. v. 14. wheren his Eternal Glory was clouded for a season Joh. 17. v. 5. and his Person humbled to the discharge of those Acts of his Mediation which were to be performed in th◠Humane Nature Phil. 2. v. 9 10. This Person of Christ is here spoken unto not in respect of his Divine Nature only which is not capable of Exaltation or Glory by the way of free gift or donation nor in respect of his Humane Nature only which is not the King and Head of the Church but with respect unto his whole Person wherein the Divine Nature exerting its Power and Glory with the
Will and Understanding of the Humane Nature is the principle of those Theandrical acts whereby Christ ruleth over all in the Kingdom given him of his Father Rev. 1. v. 17 18. As he was God he was Davids Lord but not his Son As he was Man he was Davids Son and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son which is the intention of our Saviours Question Matth. 22. v. 45. 3. For the Nature and Manner of this speaking when and how God said it four things seem to be intended in it 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate So David calls this Word the Decree the Statute or Eternal Appointment of God Psal. 2. v. 7. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Internal and Eternal Word or speaking of the Mind Will and Counsel of God referred unto by Peter 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will to and concerning his Son 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation is expressed also in this saying That there was such a Covenant and the nature of it I have else-where declared See Prov. 8. v. 30 31. Isa. 53. v. 10 11 12. Zech. 6. v. 12 13. Joh. 17. v. 4 5 6 In this Covenant God said unto him Sit thou at my right hand which he also pleaded in and upon the discharge of his work Isa. 50. v. 8 9. Joh. 17. v. 4 5. 3. There is also in it the Declaration of this Decree and Covenant in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world Luke 1. v. 40. 1 Pet. 1.11 12. Gen. 3.15 He said it by the mouth of his holy prophets which have been since the world began And in this sense David only recounts the prophesies and promises that went before Luke 24. v. 25 26 27. And all these are comprised in this speaking here mentioned Thus the Lord said unto him And all these were past when recorded by David But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all when upon the Resurrection of Christ and the fulfilling of his work of Humiliation God actually invested him with the promised Glory which is the fourth thing intended in the expression Acts 2. v. 33.36 chap. 5.33 1 Pet. 1. v. 20 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesie This he here declares as the stable Purpose Covenant and Promise of God the Father revealed unto him The Lord said And this also gives us an account of the manner of this Expression as to its imperative Enunciation Sit thou It hath in it the force of a promise that he should do so as it respected the Decree Covenant and Declaration thereof from the foundation of the world God engaging his Faithfulness and Power for the effecting of it in its appointed season speaks concerning it as a thing instantly to be done And as those words respect the glorious accomplishment of the thing it self so they denote the acquiescence of God in the work of Christ and his Authority in his glorious Exaltation 4. The thing spoken about is Christ's sitting at the right hand of God wherein that consists hath been declared on verse 3. In brief it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him with Honour Security and Power or as in one word our Apostle calls it his Reigning 1 Cor. 15.25 Concerning which we have treated already at large And herein we shall acquisce and not trouble our selves with the needless curiosity and speculation of some about these words Such is that of Maldonat on Matth. 16. before remarked on verse 3. saith he Cum filius dicitur sedere ad dextram Patris denotatur comparatio virtutis filii Patris potentia filii major dicitur ratione functionis Officii administrationis Ecclesiae Paterque videtur fecisse filium quodammodo se superiorem donasse illi nomen etiam supra ipsum Dei nomen quod omnes Christiani tacitè significant cùm audito nomine Jesu detegunt caput audito autem nomine Dei non item Than which nothing could be more presumptuously nor foolishly spoken For there is not in the words the least intimation of any comparison between the Power of the Father and the Son but only the Father's Exaltation of the Son unto Power and Glory expressed But as was said these things have been already considered 5. There is in the words the End aimed at in this sitting down at the right hand of God and that is the making of his Enemies the foot-stool of his feet This is that which is promised unto him in the state and condition whereunto he is exalted For the opening of these words we must enquire 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool 3. By whom For the first we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of and therefore the Enemies intended must be the Enemies of his Kingdom or Enemies unto him in his Kingdom that is as he sits on his Throne carrying on the work designed and ends of it Now the Kingdom of Christ may be considered two ways First in respect of the Internal Spiritual Power and Efficacy of it in the hearts of his subjects Secondly with respect unto the outward glorious Administration of it in the world And in both these respects it hath enemies in abundance all and every one whereof must be made his foot-stool We shall consider them apart The Kingdom Rule or Reigning of Christ in the first sense is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit sanctifies them by his grace preserves them by his faithfulness raiseth them from the dead at the last day by his power and gloriously rewardeth them unto Eternity in his righteousness In this work the Lord Christ hath many enemies as the Law Sin Sathan the World Death the Grave and Hell all these are enemies to the Work and Kingdom of Christ and consequently to his Person as having undertaken that work 1. The Law is an enemy unto Christ in his Kingdom not absolutely but by accident and by reason of the consequents that attend it where his subjects are obnoxious unto it It slays them Rom. 7. v. 9 10 11. which is the work of an enemy is against them and contrary unto them Col. 2. v. 14. and contributes strength to their other adversaries 1 Cor. 15. v. 56. which discovers the nature of an enemy 2. Sin is universally and in its whole nature an enemy unto Christ Rom. 8. v. 7. Sinners
Promises 1. That his Kingdom shall not be like the Kingdoms of the earth obnoxious to change and mutation by intestine divisions or outward force or secret decayes by which means all the Kingdoms of the earth have been ruined and brought to nought In Opposition hereunto the Kingdom of Christ is asserted to be perpetual as that which no Opposition shall ever prevail against no means ever impair which yet hinders not but that a day may be prefixed unto its end 2. The Continuance of it unto the total full Accomplishment of all that is to be performed in it or by it in the Eternal Salvation of all his subjects and final Destruction of all his Enemies is in these and the like places foretold but yet when that work is done that Kingdom and Rule of his may have an end And in this sense the Term of Limitation here expressed seems to be expounded by the Apostle 1 Cor. 15.24 At the end he shall deliver up the Kingdom unto God the Father For although those words may admit of another Interpretation namely that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as King of his Church which he may do and not cease from holding the same Kingdom still yet as they are further interpreted by the Sons coming into a new subjection unto the Father that God may be all in all as v. 28. They seem to imply directly the ceasing of his Kingdom Though this matter be not indeed without its Difficulty yet the different Opinions about it seem capable of a fair Reconciliation which we shall attempt in the ensuing Proposals 1. The Lord Christ as the Son of God shall unto all Eternity continue in the Essential and Natural Dominion over all Creatures and they in their dependance upon him and subjection unto him He can no more divest himself of that Dominion and Kingdom than he can cease to be God Suppose the being of any creatures and that subjection unto him which is the Rise of this Kingdom is natural and indispensible 2. As to the Oeconomical Kingdom of Christ over the Church and all things in order unto the protection and salvation thereof the immediate Ends of it will cease All his Saints being saved all his Sons brought unto Glory all his Enemies subdued the End of that Rule which consisted in the Guidance and Preservation of the one in the Restraint and Ruine of the other must necessarily cease 3. The Lord Christ shall not so leave his Kingdom at the last day as that the Father should take upon himself the Administration of it Upon the giving up of his Kingdom what ever it be the Apostle doth not say the Father shall Rule or raign as though he should exercise the same Kingdom but that God shall be all in all that is God the Father Son and Holy Ghost without the use or intervention of such wayes or means as were in use before during the full continuance of the dispensatory Kingdom of Christ shall fill and satisfie all his Saints support and dispose of the remnant Creation 4. This ceasing of the Kingdom of Christ is no way derogatory unto his Glory or the perpetuity of his Kingdom no more than his ceasing to intercede for his people is to that perpetuty of his Priesthood which he hath by Oath confirmed unto him His Prophetical Office also seems to cease when he shall teach his people no more by his Word and Spirit 5. In three respects the Kingdom of Christ may be said to abide unto Eternity First In that all his Saints and Angels shall eternally adore and worship him on the account of the Glory which he hath received as the King and Head of the Church and be filled with joy in beholding of him Joh. 17.22 24. Secondly In that all the Saints shall abide in their state of Vnion unto God through him as their Head God communicating of his fulness to them through him which will be his eternal Glory when all his Enemies shall be his Footstool Thirdly In that as the Righteous Judge of all he shall to all Eternity continue the punishment of his Adversaries And this is the last Testimony insisted on by the Apostle to prove the preheminence of Christ above Angels and consequently above all that were used or employed of old in the Disposition and Administration of the Law which was the thing he had undertaken to make good And therefore in the close of this Chapter having denyed that any of these things are spoken concerning Angels he shuts up all with a Description of their Nature and Office such as was then known and received among the Jewes before the consideration whereof we must draw out from what hath been insisted on some Observations for our own Instruction which are these that follow I. The Authority of God the Father in the Exaltation of Jesus Christ as the Head and Mediator of the Church is greatly to be regarded by Believers He sayes unto him sit thou at my right hand Much of the consolation and security of the Church depends on this consideration II. The Exaltation of Christ is the great pledge of the Acceptation of the work of Mediation performed in the behalf of the Church Now saith God sit thou at my right hand the Work is done wherein my soul is well pleased III. Christ hath many Enemies unto his Kingdom saith God I will deal with all of them IV. The Kingdom and Rule of Christ is perpetual and abiding notwithstanding all the Opposition that is made against it His Enemies rage indeed as though they would pull him out of his Throne but altogether in vain He hath the Faithfulness and Power the Word and Right hand of God for the security of his Kingdom V. The end whereunto the Lord Jesus Christ will assuredly bring all his Enemies let them bluster whilest they please shall be unto them miserable and shameful to the Saints joyful to himself victorious and triumphant It is the Administration of the Kingdom of Christ in the world that this Truth principally respects Great is the enmity of this world against it great the Opposition that is and hath alwayes been made unto it But this will be the assured issue of it Ruine to the Enemies Joy to the Saints Glory to Christ. This is that which is typed unto us in the Prophesie of Gog. That Prophesie is a Recapitulation of all the Enmity that is acted in the world against the interest of Christ. What his Counsel is the Prophet declares Ezek. 38.11 I will go up to the Land of unwalled Villages I will go up to them that are at rest that dwell safely all of them dwelling without walls and having neither bars nor gates They look upon the Church of Christ as a feeble people that hath no visible Power or Defence and therefore easie to be destroyed this encourageth them to their work who or what can deliver them out of
you do it not we are your fellow servants What shall we then do Why say they Worship God Glorifie and praise him who is the God of all Angels who sends them who employes them unto whom they Minister in all that they do for us Let us bless God I say for the Ministry of Angels Moreover these words afford us other Instructions which I shall only name and put a close unto our Discourses on this Chapter as III. The Socratical fancy of one single Guardian Angel attending every one as it is if admitted a real impeachment of the Consolation of Believers so a great inducement unto Superstition and Idolatry The further evidencing of this truth I remit unto what hath been already delivered about the Ministry of Angels in general IV. Believers obtain Heaven by inheritance and free gift of their Father and not by any merit of their own Heirs among men claim their inheritance jure nascendi because they are born unto it not because they deserve it better than others Believers look for theirs jure adoptionis by right of Adoption whereby they become Sons Heirs of God and Co-heirs with Jesus Christ. End of the first Chapter CHAP. II. IN this Second Chapter the Apostle declares his Design and what his especial Aim was with respect unto them to whom he wrote It was not meerly their Instruction or the Information of their Minds and Judgements that he intended though that also was in his eye and necessary unto his principal Purpose They had by their Instability and fainting in Trials administred Occasion unto him of other Discourse Besides he foresaw that they had great Difficulties and Temptations to contend withal and was jealous lest they should miscarry under them as he also was over other Professors 1 Cor. 11.34 His principal End therefore in this whole Epistle as hath been declared was to prevail with the Hebrews unto Stedfastness in the faith of the Gospel and Diligence in attendance unto all those Wayes and Means whereby they might be established The Foundation of his Exhortations unto this Purpose he layes in the incomparable Excellency of the Author of the Gospel Hence just and cogent Inferences unto constancy in the Profession of his Doctrine and Obedience unto him both absolutely and in respect of the Competition set up against it by Mosaical Institutions do naturally flow And these Considerations doth the Apostle divide into several parts interposing in great Wisdom between the handling of them those Exhortations which pressed towards his especial End before mentioned And this course he proceeds in for several Reasons For First He minds them and us in general that in handling of the Doctrines of the Gospel concerning the Person and Offices of Jesus Christ we should not satisfie our selves in a bare Notional Speculation of them but endeavour to get our Hearts excited by them unto Faith Love Obedience and Stedfastness in our Profession This doth he immediately apply them unto Instances unto this purpose doth he give us in this Chapter upon his foregoing Declaration of the Excellencies of Christ and the Glory of his Kingdom that so his Hearers might not be barren and unfruitful in the knowledge of him Secondly As to the Hebrews in particular he had as it were so overwhelmed them with that flood of Divine Testimonies which he had powred out in the Beginning of his Epistle and that heavenly glorious Declaration which he had made of the Person of the Messiah that he thought it needful to give them time to consider what was the Tendency of that sublime Discourse and what was their especial concernment therein Thirdly The Apostle interposeth his Exhortation in this place as to be an Application of what was before delivered so to lead them on thereby unto the Consideration of Arguments of another nature though of the same use and tendency taken from the Sacerdotal or Priestly Office of Christ and the Works or effects thereof And herein doth a great part of the Apostolical Wisdom in the various Intertexture of Doctrines and Exhortations in this Epistle consist that as every Exhortation flows naturally from the Doctrine that doth precede it so alwayes the principal matter of it leads directly unto some other Doctrinal Argument which he intends nextly to insist upon And this we shall see evidenced in the Transition that he makes from the Exhortation laid down in the beginning of this Chapter unto the Sacerdotal Office of Christ v. 6 7 8. The first Verses then of this Chapter are purely Paraenetical or Hortatory with a mixture of some Considerations serving to make the Exhortation weighty and cogent Verse I. THe first Verse contains the Exhortation it self intended by the Apostle those following the especial Enforcements of it Ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abundantius V.L. Arias More abundantly eò amplius Beza so much the more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Magis the rather ut magis ut abundantius as the rather as more abundantly Summâ attentione Arab. with all attention The word denotes somewhat more than ordinary in the Act it relates unto or the Persons to whom it is applyed And Diligence being especially required in Attention unto any thing or in those that attend which extends it self unto the whole deportment of the mind in that work if that be respected herein which we shall consider it may be not unmeetly rendered more diligently directly more abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observare V.L. to observe improperly Adhibere Ar. M. a Word of an imperfect sense unless supplyed with our Minds or Vnderstandings or diligence Adhibere animum adhibere diligentiam but immediately affecting the Object as adhibere auditis it gives no perfect sense attendere Beza to attend unto to give heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simus cauti attenti Syr. That we be wary or heedfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually in other Authors when it refers to Persons ausculto or obtempero to hearken attend and give heed to any one with an observant or obedient mind And sometimes it signifies to hope or place Trust or Confidence in him that is attended unto It is also used for to Assent to Agree or subscribe unto what is spoken by another In the New Testament it is principally used in two senses 1. To beware or look to our selves as to things or Persons that might hurt us and then it is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matth. 7.25 Chap. 10.17 Chap. 16.6 11 12. Luke 12.1 Or so to beware or to look diligently unto our own Concernments absolutely Luke 17.3 Chap. 21.34 Matth. 6.1 Acts 20.28 2. To Attend with diligence and submission of mind unto the words of another or unto any business that we are employed in Acts 8.6 Chap. 16.14 1 Tim. 1.4 Chap. 4.1 13. Titus 1.14 So it is said of the Samaritans that they much heeded Simon Magus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.10 And it
of temptation and when they awake and look about them the whole power of the Word is lost and departed from them With reference unto these and the like seasons it is that the Apostle gives us this caution to take heed lest at any time the word which we have heard do slip out 2. The ways and means also whereby this wretched effect is produced are various yea innumerable some of them only I shall mention whereunto the rest may be reduced As 1. Love of this present world This made Demas a leaking vessel 2 Tim. 4.10 and choaks one fourth part of the seed in the Parable Matth. 13. Many might have been rich in grace had they not made it their end and business to be rich in this world 1. Tim. 6.9 But this is too well known as well as too little regarded 2. Love of sin A secret lust cherished in the heart will make it plenum remarum full of chinks that it will never retain the showers of the Word and it will assuredly open them as fast as convictions stop them 3. False Doctrines Errors Heresies false Worship Superstition and Idolatries will do the same I place these things together as those which work in the same kind upon the Curiosity Vanity and Darkness of the minds of men These break the vessel and at once pour out all the benefits of the Word that ever were received And many the like instances might be given And this gives us the reason of the necessity of that heeding the Word which we before insisted on Without it at one time or other by one means or other we shall lose all the design of the Word upon our souls That alone will preserve us and carrie us through the course and difficulties of our Profession The Duty mentioned then is of no less concernment unto us than our souls for without it we perish Let us not deceive our selves a slothful negligent hearing of the Word will bring no man to life The commands we have to watch pray strive labour and fight are not in vain The warnings given us of the Opposition that is made to our faith by indwelling sin Sathan and the world are not left on record for nothing no more are the sad examples which we have of many who beginning a good Profession have utterly turned aside to sin and folly All these things I say teach us the necessity of the Duty which the Apostle enjoyneth and which we have explained III. The Word heard is not lost without the great sin as well as the inevitable ruine of the souls of men Lost it is when it is not mixed with faith when we receive it not in good and honest hearts when the end of it is not accomplished in us and towards us And this befalls us not without our sin and woful neglect of duty The Word of its own nature is apt to abide to incorporate it self with us and to take root but we cast it out we pour it forth from us And they have a woful account to make on whose souls the guilt thereof shall be found at the last day IV. It is in the nature of the Word of the Gospel to water barren hearts and to make them fruitful unto God Hence as was shewed was it compared to Water Dews and Rain which is the foundation of the Metaphorical expression here used Where this word comes it makes the parched ground a pool and the thirsty land springs of water Isa. 35.7 These are the waters of the Sanctuary that heal the barren places of the earth and make them fruitful Ezek. 47. The River that makes glad the City of God Psal. 46.7 That River of living water that comes forth from the Throne of God Rev. 22.1 And the places and persons which are not healed or benefited by these waters are left to barrenness and burning for evermore Ezek. 47.11 Heb. 6 8. With the dew hereof doth God water his Church every moment Isa. 27.3 And then doth it grow as a Lilly and cast forth its roots as Lebanâ—n Hos. 14.5 6 7. Abundant fruitfulness unto God follows a gracious receiving of this dew from him Blessed are they who have this dew distilling on them every morning who are watered as the Garden of God as a land that God careth for V. The consideration of the Revelation of the Gospel by the Son of God is a powerful motive unto that diligent attendance unto it which we have before described This is the inference that the Apostle makes from the Proposition that he had made of the Excellency of the Son of God Therefore And this is that which in the greatest part of the ensuing Chapter he doth pursue This is that which God declares that he might so justly expect and look for namely that when he sent his Son to the Vineyard he should be regarded and attended unto And this is most reasonable upon many accounts 1. Because of the Authority wherewith he spake the word Others spake and delivered their message as servants he as the Lord over his own house chap. 3.6 The Father himself gave him all his Authority for the revealing of his Mind and therefore proclaimed from heaven that if any one would have any thing to do with God they were to hear him Matth. 17.10 2 Pet. 1.17 The whole Authority of God was with him for him did God the Father seal or put the stamp of all his Authority upon him and he spake accordingly Matth. 7.29 And therefore he spake both in his own Name and the Name of his Father so that this Authority sprung partly from the Dignity of his Person for being God and Man though he spake on the earth yet he who was the Son of man was in heaven still Joh. 3.13 and therefore is said to speak from heaven Heb. 12.21 and coming from heaven was still above all Joh. 3.31 having power and authority over all And partly from his Commission that he had from his Father which as we said before gave all Authority into his hand Joh. 5.26 Being then in himself the Son of God and being peculiarly designed to reveal the Mind and Will of the Father which the Prophet calls his standing and feeding in the strength of the Lord in the Majesty of the Name of the Lord his God Mic. 5.4 All the Authority of God over the souls and consciences of men is exerted in this Revelation of the Gospel by him It cannot then be neglected without the contempt of all the Authority of God And this will be a sore aggravation of the sin of Vnbelievers and Apostates at the last day If we attend not unto the word on this account we shall suffer on it He that despiseth the word despiseth him and he that despiseth him despiseth him also who sent him 2. Because of the Love that is in it There is in it the love of the Father in sending the Son for the revealing of himself and his mind unto the
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
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
world though usually by that expression they intend the World of future bliss But the world here intended is no other but the promised state of the Church under the Gospel This with the Worship of God therein with especial Relation unto the Messiah the Author and Mediator of it administring its heavenly things before the Throne of Grace thereby rendring it spiritual and heavenly and diverse from the state of the Worship of the Old Testament which was worldly and carnal was the World to come that the Jews looked for and which in this place is intended by the Apostle This we must farther confirm as the foundation of the ensuing Exposition That this then is the intendment of the Apostle appeareth First From the limitation annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat This is the world whereof he treats with the Hebrews in this Epistle namely the Gospel-State of the Church the Worship whereof he had in the words immediately foregoing pressed them unto the observation of And not only so but described it also by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed And the mention of them in the words directly preceding is that description of the World to come which the Apostle in these words refers unto concerning which we speak And the Tradition of this New World or the Restauration of all things under the Messiah was one of the principal Reports of Truth received among the Jews which the Apostle presseth them withall Some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken and would have it refer unto Ch. 1.6 But what the Apostle there intendeth by the World we have sufficiently evinced and declared The World there by an usual Synechdoche is put for the habitable earth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Son of God made and came unto John 1.11 Here a certain state and condition of things in the world about which he treated with the Hebrews is intended Besides they who would thus change the word Grotius Crellius Schlictingius by the world Chap. 1.6 understand Heaven it self the state of Glory which is not here insisted on by the Apostle For Secondly He treats of that which was already done in the crowning of Jesus with Glory and Honor as the words following do manifest This crowning of him was upon his Ascension as we have before proved at large Then was not the state of Glory made subject unto him because it was not then nor is yet in being And therefore they who turn we speak into we have before spoken are forced also to pervert the following words and to interpret he hath made all things subject unto him he hath purposed or decreed so to do both without cause or reason The World whereof the Apostle treats was immediately made subject to Jesus that is the Church of the New Testament when God anointed him King upon his holy Hill of Sion and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection that have no Relation unto Heaven Thirdly The Apostle doth not treat directly any where in this Epistle concerning Heaven or the world of the blessed to come he frequently indeed mentions Heaven not absolutely but as it belongs unto the Gospel world as being the place of the constant residence of the High Priest of the Church and wherein also the Worship of it is through faith celebrated Fourthly The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state for what ever power Angels might have in and over things formerly this World to come saith he is not made subject unto them Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship but that of the Gospel as we shall find in the progress of the Epistle which is therefore necessarily here intended Fifthly If by the World to come the eternal blessed state of Glory be designed to begin at or after the general Judgment then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator but this is directly contrary unto what is else-where revealed by the same Apostle concerning the transactions between the Father and the Son as Mediator at that day 1 Cor. 15.28 And when all shall be subdued unto him then shall the Son also himself be subject unto him who put all things under him that God may be all in all Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator but only the order of all things unto Eternity in their subjection unto God by Christ yet they are plainly exclusive of the grant of a new Power or Authority unto him or of a-new making subject of all things unto him Adde unto all this that the Apostle proves the subjection of this world unto the Lord Christ and not unto Angels by a testimony expressing directly the present things of this world antecedent unto the day of Judgment From what hath been discoursed we conclude that the World to come here expressed is the State and Worship of the Church under the Messiah called so by the Apostle according to the usual appellation which then it had obtained among the Jews and allowed by him until the Mosaical Church-state was utterly removed And he afterwards declares how this comprized Heaven it self also because of the Residence of our High Priest in the Holiest not made with hands and the continual admission of the Worshippers unto the Throne of Grace This is the subject of the Apostles Proposition that concerning which he treats Concerning this World the Apostle first declares negatively that it is not made subject unto Angels The subjecting of this World to come unto any is such a disposal of it as that he or they unto whom it is put in subjection should as the Lord of it erect institute or set it up rule and dispose of it being erected and judge or reward it in the end of its course and time This is denied concerning Angels and the denial proved tacitly because no such thing is testified in the Scripture And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old as some think or rather proceeds in his design of exalting the Lord Jesus above them and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses For he seems to grant that the old Church and Worship were in a sort made subject unto Angels this of the World to come being solely and immediately in his power who in all things was to have the preeminence And this will farther appear if we consider the instances before mentioned wherein the subjection of this World to come unto any doth consist First It was
the highest happiness in eternal Glory and all this in a way of meer Grace this is to be admired Thirdly Because it appeareth that God is more glorified in the Humiliation and Exaltation of the Lord Christ and the salvation of mankind thereby than in any of or all the Works of the first Creation How glorious those works are and how mightily they set forth the glory of God we have before declared But as the Psalmist intimates God rested not in them He had yet a farther design to manifest his Glory in a more eminent and singular manner and this he did by minding and visiting of man in Christ Jesus None almost is so stupid but on the first view of the Heavens the Sun Moon and Stars but he will confess that their Fabrick Beauty and Order is wonderful and that the Glory of their framer and builder is for ever to be admired in them But all this comes short of that Glory which ariseth unto God from this Condescension and Grace And therefore it may be the day will come and that speedily wherein these Heavens and this whole old Creation shall be utterly dissolved and brought to nothing For why should they abide as a monument of his power unto them who enjoying the blessed vision of him shall see and know it far more evidently and eminently in himself However they shall undoubtedly in a short time cease as to their Vse wherein at present they are principally subservient unto the manifestation of the glory of God But the Effects of this regard of God to man shall abide unto Eternity and the glory of God therein This is the foundation of Heaven as it is a state and condition as it denotes the Glorious Presence of God among his Saints and holy ones Without this there would be no such Heaven all that is there and all the glory of it depends thereon Take away this foundation and all that beauty and glory disappears Nothing indeed would be taken from God who ever was and ever will be eternally blessed in his own Self sufficiency But the whole Theatre which he hath erected for the manifestation of his glory unto Eternity depends on this his holy Condescension and Grace which assuredly render them meet for ever to be admired and adored This then let us exercise our selves unto Faith having infinite eternal incomprehensible things proposed unto it acts it self greatly in this Admiration We are every where taught that we now know but imperfectly in part and that we see darkly as in a glass not that the Revelation of these things in the Word is dark and obscure for they are fully and clearly proposed but that such is the nature of the things themselves that we are not in this life able to comprehend them and therefore faith doth principally exercise it self in an holy admiration of them And indeed no Love or Grace will suit our condition but that which is incomprehensible We find our selves by Experience to stand in need of more Grace Goodness Love and Mercy than we can look into search to the bottom of or fully understand But when that which is infinite and incomprehensible is proposed unto us there all fears are overwhelmed and faith finds rest with Assurance And if our admiration of these things be an Act an Effect a fruit of faith it will be of singular use to endear our hearts unto God and to excite them unto thankful obedience For who would not love and delight in the eternal fountain of this inconceivable Grace And what shall we render unto him who hath done more for us than we are any way able to think or conceive II. Observe also that such was the inconceivable Love of Jesus Christ the Son of God unto the souls of men that he was free and willing to condescend unto any condition for their good and salvation That was the end of all this dispensation And the Lord Christ was not humbled and made less than the Angels without his own Will and consent His Will and good liking concurred unto this work Hence when the Eternal Counsel of this whole matter is mentioned it is said of him as the Wisdom of the Father that he rejoyced in the habitable part of the earth and his delights were with the Sons of men Prov. 8.31 He delighted in the counsel of redeeming and saving them by his own Humiliation and suffering And the Scripture makes it evident upon these two considerations First In that it shews that what he was to do and what he was to undergo in this work was proposed unto him and that he willingly accepted of the terms and conditions of it Psalm 40.6 God sayes unto him that sacrifice and offering would not do this great work burnt-offering and sin-offering would not effect it that is no kind of Offerings or Sacrifices instituted by the Law were available to take away sin and to save sinners as our Apostle expounds that place at large Heb. 10 1 2 3 4. confirming his Exposition with sundry Arguments taken from their nature and Effects What then doth God require of him that this great design of the salvation of sinners may be accomplished even that he himself should make his own soul an offering for sin pour out his soul unto death and thereby bear the sin of many Isa. 53.10.12 That seeing the Law was weak through the flesh that is by reason of our sins in the flesh that he himself should take upon him the likeness of sinful flesh and become an offering for sin in the flesh Rom. 8.3 That he should be made of a woman made under the Law if he would redeem them that were under the Law Gal. 4.4 5. that he should make himself of no reputation but take upon him the form of a servant and be made in the likeness of man and being found in fashion as a man to humble himself and to become obedient unto death the death of the Cross Phil. 2.7 8. These things were proposed unto him which he was to undergo if he would deliver and save mankind And how did he entertain this proposal how did he like these Conditions I was not saith he rebellious I turned not away back Isa. 50.5 He declined them not he refused none of the terms that were proposed unto him but underwent them in a way of Obedience and that with Willingness Alacrity and delight Psal. 40.6 7 8. Thou saith he hast opened my ears or prepared a body for me wherein I may yield this obedience that the Apostle declares to be the sense of the expression Chap. 10. This Obedience could not be yielded without a body wherein it was performed and whereas to hear or to have the ear opened is in the Scripture to be prepared unto obedience the Psalmist in that one Expression Mine ear hast thou opened comprizeth both these even that Christ had a body prepared by a Synechdoche of a part for the whole and also in that body he was
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâ—fulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâ—sh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his hand which somewhat corrupts the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quem omnia Beza haec omnia as before without cause for the Article is frequently prefixed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where all things absolutely are intended as Ephes. 1.11 By whom are all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Qui multos filios ad gloriam adduxerat Who had brought many sons unto glory Arias Multos filios ad gloriam adducentem Beza adducendo bringing many sons unto glory Syr. Adduxerat in gloriam suam had brought many sons into his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Autorem the Author Beza Principem Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Head or Prince of their salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per passionem consummare to consummate or compleat by suffering Beza per perpessiones by sufferings 8yr perficere perfectum reddere to perfect to mâ—ke perfect The proper signification of the words in this Verse is much to be heeded as that which will give us much light into the sense of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignum est it becometh it is meet convenient or just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato is rendred by Cicero Deo decorum that which becometh God and saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant â—oc Graeci nos dicamus sane decorum that which becometh any one in his state and condition in a moral sense as Holiness becometh the house that is the people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut decet ut par est that which is equal and right to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Honour justly deserved and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just loss or punishment The word then signifies that decency and becomingness which Justice Reason and Equity require so that the contrary would be unmeet because unequal and unjust Thus every ones Duty that which is morally incumbent on him in his place and station is that which becomes him and thence in the New Testament that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus decent is condemned as evil 1 Cor. 11.13 1 Tim. 2.10 And it self is commended as a Rule of Vertue Matth. 3.15 Ephes. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case constantly denotes the final cause propter quem for whom Revel 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast created all things all things universally with the Article prefixed as in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for thy will thy pleasure thy glory they are and were created Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom to him or for him or his glory are all things Prov. 16.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made all things for himself his Glory is the final cause of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by whom are all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive denotes the efficient cause Some from this expression would have the Son to be the Person here spoken of because concerning him it is frequently said that all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.3 1 Cor. 8.6 Heb. 1.3 but it is used also with reference unto the Father Rom. 11.36 Gal. 1.1 Schlictingius here gives it for a rule that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates unto the Father it denotes the principal efficient cause when unto the Son the instrumental But it is a rule of his own coining a groundless efflux of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Son is not God on which kind of presumptions men may found what Rules they please The principal Efficiency or supreme Production of all things by God is intended in this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing a word of common use and known signification but in this place attended with a double difficulty from a double Enallagie in the use of it First in the Case for whereas it seems to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it became him in bringing it should then regularly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence some by supposing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author as if the Apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make perfect the Captain of their salvation who brought many sons unto glory But this transposition of the words neither the context nor the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their salvation relating unto the Sons before mentioned will by any means allow Wherefore an Enallage of the case is necessarily to be allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless we suppose a repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which frequently admits of the Accusative case but the principal Author is unquestionably intended Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of tâ—â— second Aoristus which usually denotes the time past and thence is it translated by many adduxit adduxeraâ— and filiis adductis after he had brought many sons to glory And this some refer to the Saints who died under the Old Testament unto whom the Lord Christ was no less a Captain of salvation than to us And so the Apostle shews that after they were saved on his account it was meet that he should answer for them according to his undertaking But neither doth this restraining the word answer the Apostles intention For it is evident that he principally minded them unto whom the Lord Jesus became eminently a Captain of salvation after he was perfected by sufferings though not exclusively unto them that went before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless we shall suppose that the act of God here intended was on purpose thus expressed to comprehend all the sons both those that lived before and those that lived after the sufferings of Christ bringing leading bearing It concerns the whole execution of the design of God for the salvation and glorification of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many sons Jews and Gentiles all that were by saith to become his sons unto glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author Where ever this word is used in the New Testament it is applied unto Christ. Acts 3.15 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of life And chap. 5.31 God is said to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and a Saviour that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here the Prince of our salvation Heb. 12.13 the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we render it The author and finisher of faith As here God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or perfect this Author of our salvation No where else is this word used in the New Testament It answers justly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signification of both which words
are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Dux Praeses Author a Prince Captain Ruler Author And it is used in Writers with respect to works good and bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat The Author and Teacher of such works And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artisex malesicii the principal contriver of mischief It is also used for the Author of a Stock Race or Kindred of men In this place it is limited by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes the Chief or Principal Operator or worker of that salvation with especial reference unto the Kingly or Princely Power whereunto he was advanced after his sufferings As he is also absolutely a Prince a Ruler and the Author or Spring of the whole Race and Kind of Believers according unto the other senses of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word is variously used and variously rendred to consummate to perfect to make perfect to consecrate dedicate sanctifie Some would have it in this place to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring unto glory But what is the precise signification of the word we shall clear in the Exposition ensuing when we declare what Act of God it is that is here intended Before we proceed to the Exposition of the several parts of this Text we must consider the Order of the words to prevent some mistakes that divers Learned Commentators have fallen into about them Some suppose an hyperbaton in them and that those expressions For whom are all things and by whom are all things in bringing many sons to glory do intend the Son the Captain of salvation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him it became him they confess to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God in the verse fore-going and to relate unto the Father in which Order this would be the sense of the words It became him that is God to make perfect through sufferings the Captain of their salvation for whom are all things and by whom are all things who bringeth many sons unto glory But there is no just reason why we should arbitrarily thus transpose the words And that separation of from whom are all things and for whom are all things from it became him takes away one main foundation of the Apostles reasoning as we shall see And the reason alledged for this ordering of the words is infirm namely that it is Christ who brings the many sons unto glory not the Father for it is also assigned unto him as we shall see upon many accounts Some refer the whole words unto Christ to this purpose it became him that is the Son incarnate for whom c. bringing many sons unto glory to be consummated or made perfect by sufferings So Tena and those whom he followeth But this exposition of the words is directly contrary to the scope of the Apostle declared in the verse fore-going and that following It leaves also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him nothing to relate unto nor allows the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to give an account of any act of God before mentioned and besides the whole of it is built on the corruption or mistake of one word in the Vulgar Translation consummari for consummare and that but in some Copies as is acknowledged by the most learned Romanists who here adhere unto the Original For taking that word actively and the Object of the Act expressed in it being the Captain of salvation some Agent distinct from him must needs be signified which is God the Father Some suppose an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words and therefore in the reading of those in bringing many sons unto glory they supply by afflictions or sufferings having brought many sons to glory by afflictions it became him to make the Captain of their salvation perfect through sufferings So Capellus But this imaginary defect arose meerly from a mistake that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condecency here mentioned hath a respect unto the things done that seeing the Sons had suffered it was meet and convenient that their Captain should do so in an eminent manner But the truth is it respects only the doer of them it was on his part requisite so to do the things mentioned Verse 10. For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings There is in the words 1. The causal connection unto the Verse fore-going for 2. A design of God intimated as the foundation of the discourse which was to bring many sons unto glory 3. The means he fixed on for the accomplishment of that design namely the appointing unto them a Captain of their salvation 4. The especial way of his dedicating him unto that Office he made him perfect by sufferings 5. The reason of this his proceeding and dealing with him it became him so to do 6. An amplification of that reason in a description of his condition him for whom are all things and by whom are all things First A Reason is rendred in the words of what he had asserted in the fore-going verse namely that Jesus the Messiah was to suffer death and by the grace of God to taste of death for all why he should do thus on what account what ground necessity and reason there was for it is here declared it was so to be For it became him c. Secondly The Design of God is expressed in this whole matter and that was to bring many sons unto glory And herein the Apostle declares the nature of the salvation which was to be wrought by the Messiah about which the Jews were so greatly mistaken and consequently in and about the way whereby it was to be wrought His purpose herein was not now to carry his children into a new Canaan to bring them into a wealthy country an earthly Kingdom which must or might have been done by Might and Power and Arms as of old but his design towards his sons in and by the Messiah was of another nature it was to bring them unto glory eternal glory with himself in heaven and so it is no wonder if the way whereby this is to be accomplished be quite of another nature than that whereby their temporal deliverance was wrought namely by the death and sufferings of the Messiah himself And here in reference unto this design of God it is supposed 1. That some who were created for the glory of God had by sin come short of it so that without a new way of bringing them unto it it was impossible that they should ever be made partakers of it This is here supposed by the Apostle and is the foundation of all his Doctrine concerning the Messiah 2. That the way whereby God will at length bring them who are designed unto glory thereunto is by taking of them first into a state of Sonship and Reconciliation with himself they must be sons before they are
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
horrid nature of sin Fools as the Wise man tells us make a mock of it Stifling for a while their natural convictions they act as if sin were a thing of nought at least not so horrible as by some it is represented And few there are who endeavour aright to obtain a true notion of it contenting themselves in general that it is a thing that ought not to be What direct Opposition it stands in unto the Nature Properties Rule and Authority of God they consider not But the last day will discover the true nature of it when all eyes shall see what it deserves in the judgement of God which is according unto Righteousness Is it a small thing for a Creature to break that Order which God at first placed him and all things in To cast off the Rule and Authority of God to endeavour to dethrone him so that he cannot continue to be the Supream Governour of all things and Judge of all the world unless he punish it Is it a small thing to set up that which hath an utter inconsistency with the Holiness and Righteousness of God so that if it go free God cannot be holy and righteous If these things will not now sink into the minds of men if they will not learn the severity of God in this matter from the Law on the threatning and curse whereof he hath impressed the Image of his Holiness and Justice as was said they will learn it all in Hell Why doth God thus threaten and curse sin and sinners Why hath he prepared an Eternity of Vengeance and Torment for them Is it because he would Nay because it could not otherwise be God being so Holy and Righteous as he is Men may thank themselves for Death and Hell They are no more than sin hath made necessary unless God should cease to be Holy Righteous and the Judge of all that they might sin freely and endlesly And this appears most eminently in the Cross of Christ for God gave in him an instance of his Righteousness and of the desert of sin Sin being imputed unto the only Son of God he could not be spared If he be made sin he must be made a curse If he will take away our iniquities he must make his soul an offering for sins and bear the punishment due unto them Obedience in all Duties will not do it Intercession and Prayers will not do it sin required another manner of Expiation Nothing but undergoing the wrath of God and the Curse of the Law and therein answering what the eternal Justice of God required will effect that End How can God spare sin in his Enemies who could not spare it on his only Son Had it been possible this Cup should have passed from him but this could not be and God continue Righteous These things I say will give us an insight into the nature of sin and the horrible provocation wherewith it is attended And this also opens the Mysterie of the Wisdom and Love and Grace of God in the salvation of sinners This is that which he will for ever be admired in A way he hath found out to exercise Grace and satisfie Justice at the same time in and by the same Person sin shall be punished all sin yet Grace exercised sinners shall be saved yet Justice exalted all in the Cross of Christ. Verse XI XII XIII THe great Reason and Ground of the Necessity of the sufferings of Christ hath been declared It became God that he should suffer But it doth not yet appear on what Grounds this suffering of his could be profitable or beneficial unto the Sons to be brought unto Glory It was the sinner himself against whom the Law denounced the Judgement of death And although the Lord Christ undertaking to be a Captain of Salvation unto the Sons of God might be willing to suffer for them yet what Reason is there that the Punishment of One should be accepted for the sin of Another Let it be granted that the Lord Christ had an absolute and Soveraign Power over his own Life and all the Concernments of it in the nature which he assumed as also that he was willing to undergo any sufferings that God should call him unto this indeed will acquit the Justice of God in giving him up unto death But whence is it that sinners should come to be so interested in these things as thereon to be acquitted from sin and brought unto Glory In these Verses the Apostle enters upon a discovery of the Reasons hereof also He supposeth indeed that there was a Compact and Agreement between the Father and Son in this matter which he afterwards expresly treateth on Chap. 10. He supposeth also that in his Soveraign Authority God had made a Relaxation of the Law as to the Person suffering though not as to the Penalty to be suffered which God abundantly declared unto the Church of the Jews in all their Sacrifices as we shall manifest These things being supposed the Apostle proceeds to declare the grounds of the Equity of this Substitution of Christ in the room of the Sons and of their Advantage by his suffering the Proposition whereof he layes down in these Verses and the especial Application in those that ensue Verse 11 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Variety in the reading of these words in any Copies nor do Translators differ in rendring the sense of them The Syriack renders the last Testimony as if the words were spoken unto God Behold I and the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom thou hast given unto me O God The Aethiopick Wherefore they who sanctifie and they who are sanctified are altogether to what purpose I cannot ghess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is used in this Epistle both in the Legal sense of it to separate consecrate dedicate and in the Evangelical to purifie sanctifie to make internally and really holy It seems in this place to be used in the latter sense though it include the former also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by just consequence for they who are sanctified are separated unto God The Word then expresseth what the Lord Christ doth unto and for the Sons as he is the Captain of their salvation He consecrates them unto God through the sanctification of the Spirit and washing in his own blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be of the Masculine Gender and so denote one Person or of the Neuter and so one thing one Mass one common Principle whereof afterwards The first Testimony is taken from Psal. 22.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrab◠annuntiabo the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly than they by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the rest of the words there is a Coincidence the Originall being expresly rendered in them For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered simply to praise yet it s most
Person in respect of his Divine Nature wherein he is and was God over all blessed for ever He did not so become man as to cease to be God Though he drew a vail over his infinite Glory yet he parted not with it He who calls us Brethren who suffered for us who died for us was God still in all these things The condescension of Christ in this respect the Apostle in an especial manner insists upon and improves Phil. 2.5 6 7 8 9 10 11. That he who in himself is thus over all eternally blessed holy powerful should take us poor worms of the earth into this Relation with himself and avow us for his brethren as it is not easie to be believed so it is for ever to be admired And these are some of the heads of that distance which is between Christ and us Notwithstanding his participation of the same nature with us yet such was his love unto us such his constancy in the pursuit of the design and purpose of his Father in bringing many sons unto glory that he over-looks as it were them all and is not ashamed to call us brethren And if he will do this because he is of one with us because a foundation of this relation is laid in his participation of our nature how much more will he continue so to do when he hath perfected this Relation by the communication of his Spirit And this is a ground of unspeakable consolation unto Believers with supportment in every condition No unworthiness in them no misery upon them shall ever hinder the Lord Christ from owning them and open avowing them to be his Brethren He is a Brother born for the day of trouble a Redeemer for the fâ—iendless and fatherless Let their miseries be what they will he will be ashamed of none but of them who are ashamed of him and his ways when persecuted and reproached A little while will clear up great mistakes all the world shall see at the last day whom Christ will own and it will be a great surprisal when men shall hear him call them brethren whom they hate and esteem as the off-scouring of all things He doth it indeed already by his Word but they will not attend thereunto But at the last day they shall both see and hear whether they will or no. And herein I say lies the great consolation of Believers The world rejects them it may be their own Relations despise them they are persecuted hated reproached but the Lord Christ is not ashamed of them He will not pass by them because they are poor and in rags it may be reckoned as he himself was for them among malefactors They may see also the Wisdom Grace and Love of God in this matter His great design in the Incarnation of his Son was to bring him into that condition wherein he might naturally care for them as their Brother that he might not be ashamed of them but be sensible of their wants their state and condition in all things and so be always ready and meet to relieve them Let the World now take its course and the men thereof do their worst let Sathan rage and the powers of hell be stirred up against them let them load them with reproaches and scorn and cover them all over with the filth and dirt of their false imputations let them bring them into rags into dungeons unto death Christ comes in the midst of all this confusion and says Surely these are my Brethren the children of my Father and he becomes their Saviour And this is a stable foundation of comfort and supportment in every condition And are we not taught our duty also herein namely not to be ashamed of him or his Gospel or any one that bears his image The Lord Christ is now himself in that condition that even the worst of men esteem it an honour to own him when indeed they are no less ashamed of him than they would have been when he was carrying his Cross upon his shoulders or hanging upon the tree For every thing that he hath in this world they are ashamed his Gospel his Ways his Worship his Spirit his Saints they are all of them the objects of their scorn and in these things it is that the Lord Christ may be truly honoured or be despised For those thoughts which men have of his present glory abstracting from these things he is not concerned in them they are all exercised about an imaginary Christ that is inconcerned in the Word and Spirit of the Lord Jesus These are the things when we are not to be ashamed of him See Rom. 1.16 2 Tim. 1.16 chap. 4.16 That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted And two things are to be considered concerning them the end for which they are produced and the especial importance of the words contained in them The first he mentions is from Psal. 22.22 I will declare thy name unto my brethren in the midst of the congregation will I sing praise unto thee The end why the Apostle produceth this testimony is to confirm what he had said immediately before namely that with respect unto his being one with the children Christ owns them for his brethren for this he doth expresly in this place And we are to take notice that the Apostle in the use of these testimonies doth not observe any order so that one of them should confirm one part and another part of his assertion in the order wherein he had laid them down it sufficeth him that his whole intendment in all the parts of it is confirmed in and by them all one having a more especial respect unto one part than another In this first it is clear that he proves what he had immediately before affirmed namely that the Lord Christ owns the children for his brethren because of their common interest in the same nature And there needs nothing to evince the pertinency of this testimony but only to shew that it is the Messiah which speaketh in that Psalm and whose words these are which we have done fully already in our Prolegomena For the Explication of the words themselves we may consider the two-fold Acâ—or Duty that the Lord Christ takes upon himself in them first that he will declare the Name of God unto his brethren and secondly that he would celebrate him with praises in the congregation In the former we must enquire what is meant by the Name of God and then how it is or was declared by Jesus Christ. This expression the Name of God is variously used Sometimes it denotes the Being of God God himself sometimes his Attributes his Excellencies or Divine Perfections some one or more of them As it is proposed unto sinners as an object for their Faith Trust and Love it denotes in an especial manner his Love Grace and Goodness that in himself he
to help assist or relieve can in any sense be applied unto the Angels that must be intended if any For the word must denote either any help assistance or relief in general or that especial help and assistance which is given by Christ in the work of Reconciliation and Redemption If the first be intended I much question the truth of the assertion seeing the Angels owe their establishment in grace unto Christ and their advancement in glory Ephes. 1.10 If it be to be taken in the latter sense as is pretended then the nature of the discrete Axiom here used by the Apostle requires that there be the same need of the help intimated in both the disparates which is denied as unto the one and affirmed as unto the other But now the Angels that is the good Angels had no need of the help of Redemption and Reconciliation unto God or of being freed from death or the fear of it which they were never obnoxious unto And what remains for the clearing of the mind of the Apostle will appear yet farther in the ensuing Observations from the words I. The Lord Jesus Christ is truly God and Man in one Person and this is fully manifested in these words For first there is supposed in them his prae-existence in another Nature than that which he is said here to assume He was before he subsisted before or he could not have taken on him what he had not This was his Divine Nature as the like is intimated where he is said to be made flesh Joh. 1.14 to be made of a woman Gal. 4.4 to be manifested in the flesh 1 Tim. 3.16 to take on him the form of a servant Phil. 2.8 9. as here he took the seed of Abraham he was before he did so that is the Son the Word of God the Son of God as in the places mentioned eternally prae-existing unto this his Incarnation For the subject of this Proposition he took on him c. denotes a person prae-existing unto the act of taking here ascribed unto him which was no other than the Son of God 2. He assumed he took to himself another nature of the seed of Abraham according unto the promise so continuing what he was he became what he was not For 3. He took this to be his own nature he so took it as himself to become truly the seed of Abraham to whom and concerning whom the promise was given Gal. 3.16 and was himself made of the seed of David according to the flesh Rom. 1.3 and as concerning the flesh came of the fathers Rom. 9.5 and so was the Son of David the Son of Abraham Matth. 1.1 And this could no otherwise be done but 4. by taking that Nature into Personal Subsistence with himself in the Hypostasis of the Son of God the nature he assumed could no otherwise become his For if he had by any ways or means taken the person of a man to be united unto him in the strictest union that two persons are capable of a Divine and an Humane the nature had still been the nature of that other person and not his own But he took it to be his own nature which it could no ways be but by personal union causing it to subsist in his own person And he is therefore a true and perfect Man for no more is required to make a complete and perfect man but the entire nature of man subsisting And this is in Christ as a man the Humane nature having a subsistence communicated unto it by the Son of God And therefore 6. This is done without a multiplication of persons in him For the Humane Nature can have no personality of its own because it was taken to be the nature of another person who was prae-existent unto it and by assuming of it prevented its proper personality Neither 7. did hence any mixture or confusion of natures ensue or of the essential properties of them for he took the seed of Abraham to be his Humane Nature which if mixed with the Divine it could not be And this he hath done 8. inseparably and for ever Which things are handled at large else-where II. The Redemption of Mankind by the taking of our nature was a work of meer Sovereign grace He took the seed of Abraham he took not the nature of Angels And for what cause or reason Can any be assigned but the Sovereign Grace Pleasure and Love of God nor doth the Scripture any where assign any other And this will the better appear if we consider First That for a sinning nature to be saved it was indispensibly necessary that it should be assumed The nature of Angels being not taken those that sinned in that nature must perish for ever and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned seem not to have considered aright the nature of sin and the Justice of God Had any other way been possible why doth the perishing of Angels so inevitably follow the non-assumption of their nature This way alone then could it be wrought Secondly That we were carrying away all humane nature into endless destruction for so it is intimated whence Christs assumption of it is expressed by his putting forth his hand and taking hold of it to stop it in its course of apostasie and ruine Of Angels only some individual persons fell from God but our whole nature in every one to whom it was communicated from and by Adam was running head-long to destruction In it self there could be no relief nor any thing to commend it unto God Here Sovereign Grace interposeth The love of God to mankind Tit. 3.4 As to the Angels he spared them not 2 Pet. 2.4 He spared not them and spared not his Son for us Rom. 8.32 And if we consider rightly what the Scripture informs us of the number and dignity of the Angels that sinned of their nature and ability to accomplish the will of God and compare therewith our own vileness and low condition we may have matter of eternal admiration suggested unto us And there was infinite Wisdom as well as Sovereign Grace in this dispensation sundry branches whereof the Apostle afterwards holds out unto us Verse XVII XVIII HAving declared the general Reasons why the Son or Messiah was for a little while to be made lower than the Angels in his Incarnation and sufferings and shewed the ends thereof the Apostle proceeds to declare other especial ends of this divine Dispensation and therein makes way unto what he had to instruct the Hebrews in about the Priestly Office of Christ which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about and to inform them in Verse 17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. unde debuit whence he ought So Beza Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause or wherefore it was just meet or equal Others