Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	answer_n	argument_n	occasional_a	24	3	16.5036	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53696	Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...	Owen, John, 1616-1683.	1668 (1668)	Wing O753; ESTC R18100	1,091,989	640

The Teacher of Moses himself was Metatron He it is saith Elias that is the Angel alwayes appearing in the Presence of God of whom it is said My name is in him And the Talmudists that he hath power to blot out the sins of Israel whence they call him the Chancellour of Heaven And Bechai on Exod. 23. affirms that this name signifies both a Lord a Messenger and a Keeper A Lord because he ruleth all a Messenger because he stands alwayes before God to do his Will and a Keeper because he keepeth Israel I confess the Etymologie that he gives of this name to that purpose is weak and foolish as is also that of Elias who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Tongue one sent But yet it is evident what is intended by all these obscure Intimations the increated Prince of Glory and his Exaltation over all with the Excellency of his name is aimed at For the word it self it is either a meer corruption of the Latin word Mediator such as is usual amongst them or a Gematrical Fiction to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty there being a coincidence in their numeral letters The Doctrine of the Preference and Preheminence of Christ is insisted on by the Apostle unto the End of this Chapter and therefore I shall not treat of it untill we have gone through all the Proof's of it produced and then but briefly neither having already in part spoken of it in our Consideration of his Soveraignty and Lordship over all That which we are peculiarly instructed in by these words is that All Preheminence and Exaltation of one above others depends on the supream Counsel and Will of God The instance he gives of him who is exalted over all sufficiently confirms our general Rule He had his Name denoting his Glory and excellency by Inheritance an heritage designed for him and given unto him in the Counsel Will and good pleasure of God He gave him that name above every name Phil. 2.9 And that of his own Will and pleasure It pleased the Father that in him all fulness should dwell That so in all things he might have the Preheminence Col. 1.16 17. He fore-ordained him unto it from Eternity 1 Pet. 1.20 and actually exalted him according to his Eternal Counsel in the fulness of time Acts 2.36 Chap. 5.31 This Prelation then of Christ above all depends on the Counsel and Pleasure of God and he is herein a Pattern of all Priviledge and Preheminence in others Grace Mercy and Glory spiritual things and eternal are those wherein really there is any difference among the Sons of men Now that any one in these things is preferred before another it depends meerly on the sole good pleasure of God No man in these things makes himself to differ from another neither hath he any thing that he hath not received God hath Mercy on whom he will have mercy And this Discrimination of all things by the Supream Will of God especially Spiritual and Eternal is the Spring Fountain and Rule of all that Glory which he will manifest and be exalted in unto Eternity Verse V. THe Apostle proceedeth to the confirmation of his Proposition concerning the Preheminence of the Lord Christ above the Angels and of his proof of it from the Excellency of the Name given unto him And this he doth by sundry Testimonies produced out of the Old Testament two whereof are conjoyned in this Verse as the Verses are divided in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. dixit aliquando said he sometimes for at any time Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at any time said God Eloah God is supplyed needlesly though better than those who would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impersonally was it said at any time For it is express in the Psalm from whence the words are taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord said The Lord said unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my Son this day have I begotten thee The Elipsis of the Verb substantive in the Original which is perpetual is supplyed by the Apostle with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Son Further difficulty in the Grammatical sense of the words there is not And h●re we sh●ll close this Verse or at least consider this Testimony by its self Verse 5. Vnto which of the Angels did he at any time or ever say thou art my Son this day have I begotten thee Two things are considerable in these words 1. The manner of the Apostles producing the Testimony which he intended to make use of Vnto which of the Angels said he at any time 2. The Testimony it self Thou art my Son this day have I begotten thee In the former three things may be observed First That the Testimonie which in a matter of Faith he insisted on is that of the Scripture He refers the Jews unto that common Principle which was acknowledged between them Men had not as yet learned in such contests to make that cavilling return which we are now used unto How do you know those Scriptures to be the word of God Nor indeed is it suitable unto common Honesty for men to question the credit and prostitute the Authority of their own most Sacred Principles for no other end but to prejudice their Adversaries But our Apostle here confidently sends the Hebrews to the acknowledged Rule of their Faith and Worship whose Authority he knew they would not decline Isa. 8.21 Secondly That the Apostle argues negatively from the Authority and Perfection of the Scripture in things relating to Faith and the Worship of God It is no where said in the Scripture to Angels therefore they have not the Name spoken of or not in that manner wherein it is ascribed to the Messiah This Argument saith an Expositor of great name in this place seems to be weak and not unlike unto that which the Hereticks make use of in the like cases And therefore answers that the Apostle argues negatively not only from the Scripture but from Tradition also But this Answer is far more weak than the Argument is pretended to be The Apostle deals expresly in all this Chapter from the Testimony of Scripture and to that alone do his words relate and therein doth he issue the whole Controversie he had in hand knowing that the Jews had many corrupt Traditions expresly contrary to what he undertook to prove particularly that the Law of Moses was Eternally Obligatory against which he directly contends in the whole Epistle An Argument then taken negatively from the Authority of the Scripture in matters of Faith or what relates to the Worship of God is valid and effectual and here consecrated for ever to the use of the Church by the Apostle Thirdly That the Apostle either inde●d grants or else for Arguments sake condescends unto the Apprehension of the Hebrews that there is a distinction of degrees and preheminence amongst the Angels

of the Sacred Style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Truth Gravity Authority and Majesty can render it so nor can any instance be given to the contrary And Secondly it every where becometh the Subject Matter it treateth of which because it is various it is impossible that the Style wherein it is expressed should be Vniform when yet notwithstanding all its variety it every where keeps its own property to be in Gravity and Authority still like unto its self and unlike to or distinct from all other Writings whatsoever Whence Austin rightly of the Holy Penmen Audeo dicere omnes qui rectè intelligunt quod illi loquuntur simul intelligere non eos aliter loqui debuisse I dare say that whosoever understands what they speak will also understand that they ought not to have spoken otherwise And Origen of the Writings of St. Paul in particular If any one saith he give himself to the diligent Reading of his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know full well that either he will admire his great Conceptions and Sentences under a plain and vulgar Style or he will shew himself very ridiculous The things treated of in the Scripture are for the most part Heavenly Spiritual Supernatural Divine and nothing can be more fond than to look for such things to be expressed in a Flourish of Words and with various Ornaments of Speech fit to lead away the minds of men from that which they are designed wholly to be gathered unto the Admiration and Contemplation of Bodies that have a native Beauty and Harmony in the Composition of their parts are advantaged more by being clothed with fit Garments than by the Ornaments of gay Attire And the Spiritual Native Beauty of Heavenly Truths is better conveyed unto the minds of men by Words and Expressions fitted unto it plainly and simply than by any Ornaments of enticing Speech whatever and therefore we say with Austin that there is not any thing delivered in the Scripture but just as it ought to be and as the Matter requires Thirdly The Style of the holy Penmen is in a gracious condescension suited unto them and their capacity whereof far the greatest part of them with whom they had to do consisted This Origen at large insists upon in the beginning of his Fifth Book against Celsus The Philosophy and Oratory of the Heathen was suited principally if not solely to their capacity that were learned this the Authors and Professors of it aimed at namely that they might approve their skill and ability unto those who were able to judge of them The Scripture was written for the good of mankind in general and without the least design of any contemporation of it self to the Learning and Wisdom of men And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Condescension unto the common Reason Sense Usage and Experience of mankind in general is very admirable in the holy Pen-men and absolutely peculiar unto them In this universal suitableness unto all the concernments of it consists that excellent simplicity of the Scripture Style whereby it plainly and openly without fraudulent Ornaments in common and usual Speech declares things Divine Spiritual and Heavenly with an holy accommodation of them to the understanding and capacities of men in such occasional variety as yet never diverts from those properties and characters wherein the Vniformity of the whole doth consist § 30 Besides all these Excellencies of the Style of Holy Writ with others that may be added unto them there is in it a secret Energy and efficacy for the subjecting of the minds of men unto its intention in all things Whether this pr●ceed only and be imparted unto it from the matters treated of which are holy and heavenly or whether it be communicated unto it immediately by an impression of his Authority upon it by whom it is given out or whether it arise from both of them all that are conversant in it with faith and reverence do find the Truth of our Assertion by experience And Origen amongst others speaks excellently to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Scripture teacheth us that what is spoken though in it self it be true and fit to perswade is not able to conquer the minds of men unless power from God be communicated to the Speaker and Gr●●e from him do flourish in the things spoken themselves and it is not with●ut Divine influency th●t they speak with efficacy Hence ariseth the Spiritual peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine ●riters termed by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit and of power And herein as on other accounts the Word of God is quick and powerfull and sharper than any two edged sword Heb. 4.12 by which living Energy and Authority it evacuated and brought to nought all the Wisdom of this World that is all Philosophical Conceptions with all the Ornaments of Eloquence and Oratory The excellent Discourse of Austin on this Subject de Doctri Christiana lib. 4. cap. 6. is very well worthy consideration whither I refer the Reader that I may not too far divert from my present particular design § 31 What ever hath been thus spoken concerning the Style of the Sacred Scripture in General it is as applicable unto this Epistle unto the Hebrews as to any one portion of Holy Writ what ever That Simplicity Gravity Vnaffectedness suitableness to its Author Matter and End which commends the whole unto us are eminent in this part of it that Authority Efficacy and Energy which are implanted on the whole by him who supplied both sense and words unto the Penmen of it exert themselves in this Epistle also No defect in any of these can be charged on it that should argue it of any other extract than the whole Nothing so far singular as to be inconsistent with that harmony which in all their variety there is among the Books of the Holy Scripture as to the style and kind of Speech is any where to be found in it If any where as in the beginning of the first Chapter the Style seems to swell in its current above the ordinary banks of the Writings of the New Testament it is from the greatness and sublimity of the Matter treated on which was not capable of any other kind of Expression Doth the Penman of it any where use Words or Phrases not commonly or rarely or perhaps no where else used in the sense and way wherein they are by him applied it is because his Matter is peculiar and not elsewhere handled at least not on the same Principles nor to the same purpose as by him Doth he oftentimes speak in an Old Testament Dialect pressing Words and Expressions to the service and s●nse they were imployed in under the Tabernacle and Temple after they had been manumitted as it were and made free from their Typical importance in the Service and Spiritual Sense of the Gospel it is from the consideration of their state and

all over the East expected And they acknowledge in their Talmud that they were made prodigiously obstinate in the War they had undertaken against the Romans by their continual expectation every day and moment that their Messiah who was to come about that time would appear for their relief For because of some expressions in this Prophecy they alwayes looked for his coming in some time of great distress But this through their lusts and blindness was hid from them that their distress indeed arose from their rej●ction of him who was come and had actually call●d them unto that Repentance which alone would have prevented it And this perswasion that the M●ssiah was to come at or about the end of Daniels Weeks and that those weeks were now come to an end was so fixed in their minds that when they found that he came not as they thought according unto their expectation they attempted to make a Messiah themselves even the famous Barcoshi which proved the means and cause of their utter extirpation out of the Land of Canaan as hath been declared Thus was it with them of old whose posterity through obstinacy in their unbelief do now curse all that compute the time of his coming and confounding it with his second appearance at the end of the world cast it off to the last day or a small proportion of time immediately preceding it The Prophecy its self that we may return to its consideration contains a mixture § 25 of things good and desirable with those that are terrible and dreadful That there is a prediction of things terrible and poenal in destructions and desolations upon or after the close of the LXX weeks is both plain in the Text and acknowledged by the Jews That there is any thing of Mercy Love and Grace contained in the words some of them deny This course takes Abarbinel in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Springs or Fountains of Salvation But this figment is directly contrary to the whole Prophecy the context and express words of the Text. The Vision its self was granted unto Daniel in answer unto his prayer That the design of his solemn supplication was to obtain Mercy and Grace for Israel is also plainly set down The Answer is given him in a way of Mercy and Love and for his Consolation in his great distress And is it not strange that the Spirit of God should direct him to pray solemnly for Grace and Mercy and give him a blessed Answer for his comfort and supportment which should contain nothing at all of the Mercy prayed for but only terrifie him with Wars Desolations and Destructions As such an Apprehension hath nothing in the Scripture to warrant it so it is altogether dissonant from Reason Besides the things mentioned and summed up v. 24. contain the very extract of all the good things that ever were promised unto the Church from the foundation of the world and which it had for many Ages been nourished with the expectation of But these things will be more particularly evinced in our ●nsuing D●scourse For the Computation its self the Jews universally acknowledge that the Sevens § 26 here denote sevens of years So that the whole duration of the LXX sevens comprizeth four hundred and ninety years This is granted by R. S●adias Hagaon Jarchi and Kimchi on the place Here we have no difference with them nor others For it were lost labour to divert unto tho consideration of the fancy of Origen who Homil. 29. in Matthew would have ●very seven to contain LXX years ten years to each day and the account to begin at the creation of the world making the whole summ of years to be 4900. which expired as he thought at the coming of Christ. Apollinaris also indulged to a more vain imagination supposing the Prophecy to give an account of the whole space of time from the death of our Saviour unto the end of the world But these fancies are exploded by all both Jews and Christians are generally agreed that the precise duration of the time determined is four hundred and ninety years and not to extend farther then the destruction of Jerusalem by Titus whether it reach so far or no shall afterwards be discussed That which we have to prove and establish from this Prophecy against the Jews is First That the true and only Messiah promised unto the Fathers is here spoken of and the time of his coming limited Secondly That he was to come and to discharge his work before the expiration of the LXX weeks or four hundred and ninety years from their proper date that is before the Sacrifice and Oblation were caused to cease in the destruction of the City and Temple These things if we clearly evince from the Text we have satisfied our Argument and confirmed that the Messiah is long since come N●ither are we as to the importance of the Testimony its self concerned in that Chronological computation of the tim● limited which we shall afterwards enquire into The first thing incumbent on us is to prove that it is the true and only Messiah and his coming that is here spoken of And this we shall do 1. From the Context and scope of the Prophecy 2. The Name whereby he is called 3. The Work assigned unto him 4. The general confession of the Jews of old 5. The follies and open mistakes of the latter Jews in substituting any other thing or Person in his stead First The Context and scope of the place evidence him to be intended This in § 27 general was before declared It was about the greatest concernm●nt of that people that Daniel had newly made his supplications The Answer given him is as the Angel declar●s suited unto his desires and requests and it contained an account of their state and condition untill the consummation of all things that concerned them The End of that people or that for whose sake they were a Church and people was as we have demonstrated the bringing forth of him in whom all the Nations of the earth should blessed Untill this was accomplished it was impossible from the Decree and Promise of God that they should fall under an utter rejection or final desolation But this is plainly foretold as that which should come to pass at the end of the time here determined or instantly upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall cause the Oblation and Sacrifice to cease that is utterly and everlastingly putting thereby a period and final end unto their Church State and Worship But what th●n shall become of the people By a Wing of abominations he shall make them desolate or cause them to be wasted and laid desolate by overspreading Armies either in themselves abominable or abhorred by them And in both these senses were the Roman Armies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wing of Abominations Neither was this to endure for a season only but unto a consummation of the whole v. 27. Now it was inconsistent with all the Promises

above sixteen hundred years beyond what is allotted unto it in their Tradition § 16 Many other the like concessions and acknowledgements hath the evidence of truth wrested from sundry of them which having been collected by others we shall not trouble the Reader with their recital these that have been insisted on may and do suffice to make good the Argument in hand And so we have fully demonstrated the second thing proposed unto confirmation Namely that the true Messiah is long since come and hath finished the work allotted unto him Now whereas we have in our passage vindicated the Testimonies insisted on from the particular exceptions of the Jews It remaineth for the closing of this Discourse that we consider the general Answer which they give unto the whole Argument taken from them all That which they principally insist on is a concession with an exception rendring § 17 as they suppose the whole useless to our purpose They grant therefore that the time fixed on was determined for the coming of the Messiah But add withall It is prolonged beyond the limited season because of their sins that is that the promise of his coming at that season was not absolute but conditional namely on supposition that the Jews were righteous holy and worthy to receive him Thus unto the Tradition of Elias before mentioned determining the coming of the Messiah upon the end of the second two thousand years of the worlds duration they add in the Talmud Tractat Saned distinct Cheleck cap. 11. these words as an exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of our sins those dayes have exceeded the time all that is past And again they add in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. said all times appointed are finished and this matter is not suspended but upon account of repentance and good works And nothing is more common with them then this condition if they deserve it if they repent the Messiah will come the time is already past but because of our sins he is not come If all Israel could repent but one day he would come This is the summ of their Answer There was a time limited and determined for the coming of the Messiah This time is signified in general in the Scripture to be before the destruction of the Second Temple and the utter departure of Scribe and Law-giver from Judah but all this designation of the time was but conditional and the accomplishment of it had respect unto their righteousness repentance good works and merits which they failing in their Messiah is not yet come To this issue is their infidelity at length arrived But there are reasons innumerable that make naked the vanity of this pretence Some of them I shall briefly insist upon at present and more fully afterwards First We have before proved that not the Jews only but the Gentiles also even § 18 the whole world was concerned in the coming of the Messiah The first promise of him concerned mankind in general without the least particular respect unto any one peculiar people Gen. 3.15 The next solemn renovation of it unto Abraham extends the blessing wherewith it was to be attended unto all the kindreds of the earth Gen. 12.3 Chap. 18.18 The whole restriction of the promise unto him and to his posterity consisted only in the designation of them to be the means of bringing forth that Messiah who was to be a blessing unto all Nations And when Jacob foretells his coming of Judah Gen. 49.10 he declares who were to have an equall share in the blessing of it together with his posterity to him saith he shall be the gathering of the people The same course do all the succeeding Prophets proceed in They every where declare that the Gentiles the Nations of the world were equally concerned with the Jews in the promise of the coming of the Messiah if not principally intended because of their greatness and number In mercy love compassion and philanthrophy did God provide this blessed remedy for the recovery of mankind both Jews and Gentiles out of that misery whereunto they had cast themselves by sin and Apostacy from him The time of exhibiting this remedy unto them he promised also and limited stirring them up unto an expectation of its accomplishment as that whereon all their happiness did depend Shall we now suppose that all this love grace and mercy of God towards mankind that his faithfulness in his promises were all suspended on the goodness righteousness merits and repentance of the Jews that God who so often testifies concerning them that they were a people wicked obstinate stubborn and rebellious should make them keepers of the everlasting happiness of the whole world that he hath given the fountain of his grace and love which he intended and promised should overflow the whole earth and make all t●e barren Wildernesses of it fruitful unto him to be closed and stopped by them at thei● pleasure that it should be in their power to restrain all the promised ●ffects of them from the world As if he should say in his promises I am resolved out of mine infinite Goodness and Compassion towards you O ye poor miserable Sons of Adam to send you a Saviour and a Deliverer who at such a time shall come and declare unto you the way of life eternal shall open the door of Heaven and save you from the wrath that you have deserved but I will do it on this condition that the Jews an obstinate and rebellious people be good holy righteous and penitent for unless they be so the Saviour shall not come nor is it possible he should untill they be so This of themselves they will never be nor do I intend to make them so If they can perswade us that God hath thus placed them in his Throne and given his Grace and truth into their hands to make effectuall or frustrate at their pleasure and suspended his good will towards the residue of mankind on their obedience whom he testifieth to have been alwayes stubborn and disobedient they may also hope to prevail with us to believe that they only are men and all other beasts as some of their Talmudical Masters have affirmed At present we find it by blessed experience that their wickedness hath not made the Truth of God of no effect § 19 Secondly When God limited and foretold the time of the coming of the Messiah he either foresaw what would be the State and condition of the Jews as to their Repentance and Good Works or he did not If they say he did not then besides that they deny him to be God by denying those Essential Attributes of his nature which the very Heathen acknowledged in their Deities They also utterly overthrow all the Prophecies and predictions of the Old Testament for there is not any of them but depend on a supposition of the prescience of God and this is nothing but to countenance their unbelief with perfect Atheism If they say he did

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 furnish●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 M●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 wi●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