Exercitation on Hebrews

who exclude all others besides themselves from an interest in these Promises made to Abraham, at least unless they will come into subjection unto them, and dependence upon them. So high conceits have they yet of themselves in their low and miserable condition. The next time therefore that he is mentioned in the Scripture, it is said 〈 in non-Latin alphabet 〉 , to him shall be, the gathering of the Peoples. Gen. 49.10. concerning which place we must treat afterwards at large. The People of the world, distinct from Judah shall gather themselves unto him; that is, for safety and deliverance, or to be made partakers of the Promised Blessing.

Hence Balaam among the Gentiles Prophesied of him, Num. 24. v. 17, 19. And Job among the children of the East that were not of the Posterity of Isaac, professed his faith in him; Chap. 19. v. 25. 〈 in non-Latin alphabet 〉 . And I know that my Redeemer liveth, or is living, and afterwards, he shall stand on the earth, or rise on the Dust. He believed that there was a 〈 in non-Latin alphabet 〉 a Redeemer promised, one that should free him from sin and misery. Ibn Ezra by my Redeemer understandeth a man that would assist him, or judge more favourably of his Cause than his friends at that time did; 〈 in non-Latin alphabet 〉 . And his Comment on 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is very fond; 〈 in non-Latin alphabet 〉 , He is at present Living, or he shall be born hereafter. But is this 〈 in non-Latin alphabet 〉 a living Redeemer, 〈 in non-Latin alphabet 〉 , the living one, is a Property of God; He is 〈 in non-Latin alphabet 〉 , the living God, 1 Tim 4. v. 10. 〈 in non-Latin alphabet 〉 , 1 Tim. 6.16. who alone hath immortality. A mortal man is not rightly called a living Redeemer one that hath life in his power. Besides, Job met with no such Redeemer out of his troubles; and therefore R. Levi Ben. Gershom confesseth that it is God who is intended; 〈 in non-Latin alphabet 〉 , who is the Living One and liveth to Eternity. Of this Redeemer, Job saith, he shall stand on the Earth, or arise on the dust ; if the words be taken in the former sense (as they will bear either) his Incarnation and coming into the world, if in the latter his Resurrection out of the dust, is intended. The former seems most probable, and the Earth is expressed by 〈 in non-Latin alphabet 〉 , the dust, to denote the infinite condescension of this Redeemer in coming to converse on this dust that we live in and upon. And this he shall do 〈 in non-Latin alphabet 〉 . The word is used to express the Eternity of God. 〈 in non-Latin alphabet 〉 , Isa. 44. v. 6. I am the first, and I am the last ; so Chap. 48.11. Whence Ralbag before mentioned, interprets this expression, with respect to the works that God shall do in the earth in the latter days. And in this respect our Goel is said to be Alpha and Omega, the first and the last, the beginning and the ending. He that abides thus the same after all, shall stand on the Earth. But the word also is often joined with 〈 in non-Latin alphabet 〉 , a Generation, a time, a season: Psalm 48.4, 6, 14. Psalm 102. v. 19. and denotes the futurition of it; that it is to come, and shall come. So also with 〈 in non-Latin alphabet 〉 , a day; as Isa. 30. v. 8. pointing out some signal latter day. And here it is used absolutely for 〈 in non-Latin alphabet 〉 , in the latter days, which is the ordinary description and designation of the Days of the Messiah in the Old Testament. This is that which Job expected, which he believed. Though he was among the Gentiles, yet he believed the Promise, and expected his own Personal Redemption by the blessed seed. And thus although God confined the Posterity of Abraham after the flesh unto the Land of Canaan, yet because in the Promised Seed he was to be Heir of the World, he gives unto the Messiah, the Heathen to be his inheritance, and the utmost parts of the Earth for his Possession, Psalm. 2. v. 8. And upon the accomplishment of the work assigned unto him, he promiseth, that all the Ends of the world shall remember and turn unto the Lord, and all the Kindreds of the Nations shall worship before him, Psalm 22. v. 27. a plain declaration of the Gentiles coming in for their share and interest in the Redemption wrought by him. See Psal. 45. v. 16. For these Rebellious ones was he to receive gifts that the Lord God might dwell among them, Psalm 68. v. 18. So that by him Egypt and Ethiopia were to stretch forth their hands unto God, v. 31. Yea, all Kings were to bow down to him, and all Nations to serve him, Psalm 72. v. 11, 12, 13, 14, 15, 16, 17.

These poor Gentiles were the little Sister of the Judaical Church which were to [§ 31] be provided for in the love of her Spouse, the Messiah, Cant. 8. v. 8, 9. For in the last days, the days of the Messiah, many People; yea, all Nations, are to be brought unto the house of the Lord, and to worship him acceptably, Isa. 2. v. 2, 3, 4. And expressly, Chap. 11. v. 10. The Root of Jesse which the Jews grant to be the Messiah, is to stand for an Ensign unto the People, and to it shall the Gentiles seek ; even for that Salvation and Deliverance which he had wrought; and they are preferred therein before Israel and Judah, v. 12. Egypt and Assyria, that is, the other Nations of the world, are to be brought into the same Covenant of the Messiah with Israel, Chap. 19. v. 25. For all flesh, was to see the glory of God, and not the Jews only; Chap. 40. v. 5. And the Isles, or utmost parts of the Earth, were to wait for the Law of the Promised Messiah, Chap. 42. v. 4. And the whole of what we assert is summed up, Chap. 49. v. 6. where God speaks unto the Promised Seed, and says, It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a Light unto the Gentiles, that thou mayest be my Salvation unto the Ends of the Earth ; Where he is as fully promised unto the Gentiles to be their Salvation, as ever he was unto Abraham or his Posterity. See Chap. 51. v. 5. Chap. 53.12. And on this account doth God call unto men in general to come into his Covenant; promising unto them an interest in the mercies of David, and that because he hath given this seed as a witness unto them, as a Leader and Commander, or the Captain of their Salvation, Chap. 55. v. 1, 2, 3, 4. The effect of which call in the Faith of the Gentiles, and their gathering unto the Promised Seed is expressed, v. 5. The like Prophecies and Predictions of the Gentiles partaking in the Redemption to be wrought occur in all the Prophets, especially Ezekiel, Micah, Zech • ri • h, and Malachi, but the instances already produced are sufficient unto our purpose.

[§ 32] There seems yet to be somewhat inconsistent with what we have declared in the words of the Apostle, Eph. 3. v. 5, 6. God by Revelation made known unto me the myster • e which in other Ages was not made known unto the Sons of m • n, as it is now revealed unto his holy Apostles and Prophets by the Spirit; that the Gentiles should be fellow heirs, and of the same body, and partakers of his Promise in Christ by the Gospel. The Apostle seems to deny that this mystery of the participation of the Gentiles in the Blessing by the promised seed was revealed or made known, before the time of its discovery in and by the Gospel, and therefore could not be so declared by the Prophets under the Old Testament, as we have evinced. But indeed he doth not absolutely deny what is asserted, only he prefers the Excellency of the Revelation then made, above all the discoveries that were before made of the same thing. The mystery of it was intimated in many Prophecies and Praedictions, though before their accomplishment they were attended with great obscurity, which now is wholly taken away. In former Ages, 〈 in non-Latin alphabet 〉 , it was not, saith he, fully, clearly, manifestly known, 〈 in non-Latin alphabet 〉 to the Sons of men, in common and promiscuously, though it were intimated unto the Prophets, and by them obscurely represented unto the Church; but it was not made known 〈 in non-Latin alphabet 〉 , with that clearness, evidence, and perspicuity, as it is now by the Apostles and Preached unto all. It is only then the degrees of the manifestation of this mystery, as to openness, plainness, and evidence, that are asserted by the Apostle, above all which of the same kind went before; but the discovery of it absolutely is not denied. And thus much was necessary in our passage to secure our own interest in the mercy treated about.

[§ 33] We may now return a little again unto the Promise given unto Abraham. In the pursuit hereof his Posterity was separated, to be a peculiar people unto God. Their Church-state, the whole Constitution of their Worship, their Temple, and Sacrifices, were all of them assigned and appointed unto to the confirmation of the Promise, and to the explanation of the way whereby the blessed seed should be brought forth, and the work that he should perform for the removal of sin and the Curse, and the bringing in of everlasting Righteousness, as shall elsewhere be manifested. Moreover unto this Deliverer and Deliverance to be wrought by him, with the nature of it, and the means of its accomplishment, by what he was to do and suffer do all the Prophets bear witness. The full manifestation hereof, seeing it requires an explication of the whole Doctrine of the Messiah, concerning his Person, Grace, and Mediation, his Offices, Life, Death, and Intercession, the Justification of sinners through his Blood, and Sanctification by his Spirit, with all other Articles of our Christian Faith, all which are taught and revealed, though obscurely, in the Old Testament, would take up an entire Volume, and be unsuitable unto our present design. But three things in general the Prophets give Testimony unto him by. First, By preferring the promised relief and remedy above all the present Glory and Worship of the Church; directing it to look above all its enjoyments unto that which in all things was to have the pre-eminence. Se • Isa. 2. v. 2. Chap. 4. v. 2, 3, 4, 5. Chap. 7. v. 13, 14, 15. Chap. 9. v. 6, 7. Chap. 11. v. 1, 2, 3, 4, 10, &c. Chap. 32. v. 1, 2, 3, 4. Chap. 35. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. Chap. 40. v. 1, 2, 3, 4, 5, 9, 10, 11. Chap. 42. v. 1, 2, 3, 4. Chap. 49. v. 18, 19. Chap. 51. v. 4, 5, 6, 7. Chap. 59.20, 21. Chap. 60. Chap. 61. v. 1, 2, 3, &c. Chap. 65. v. 17, 18. Jeremiah 23. v. 5, 6. Chap. 30. v. 9. Chap. 31. v. 31, 32, 33, 34. Chap. 32. v. 40, 41, 42. Ezek. 40. &c. Dan. 7.27. Chap. 9. v. 24. Chap. 12. v. 1, 2. Hos. 3. v. 5. Joel 3. v. 18. Amos 9. v. 11, 12, 13, 14, 15. Obad. v. 21. Micah 4. v. 1, 2, 3, 4. Chap. 5. v. 1, 2, 3, 4. Habbuk. 2. v. 14. Hagg. 2. v. 6, 7, 8, 9. Zechar. 2. v. 8, 9, 10, 11, 12. Chap. 3. v. 8, 9, 10. Chap. 6. v. 1 • , 13. Chap. 9. v. 9, 10, 11. Chap. 14. v. 3, 4, 20. Malachi. 1. v. 11. Chap. 3.1, 2, 3. Chap. 4. v. 2. Which places although but a few of those that occur in the Prophets, are yet too many to be particularly insisted on. But this they all teach with one consent, that there was in the Promise which they assert and confirm an Excellency of Blessings, far exceeding in Glory and Worth, and in advantage unto Believers, all that which they outwardly enjoyed, in their Peace, Prosperity, Kingdom and Temple-Worship. Now this can be nothing but the Spiritual and Eternal Deliverance of their Persons, from sin, Curse, and Misery, with the enjoyment of the Favor of God in this Life, and Blessedness hereafter in his Presence for evermore. And this in particular is expressed and declared in many of the Promises directed unto, especially those which concern the making and establishing of the New Covenant, which is that we are in the demonstration of.

Secondly, They do the same in the Description they give of the Person that was to be this Remedy or Relief, and of the work that he had to accomplish for that End and Purpose. For the former, they declare that he was to be the Son of God, God and Man in one Person, Psalm 2. v. 7. Psalm 110. v. 1. Isa. 9. v. 6, 7. Jer. 23. v. 5, 6. Zech. 2.8, 9, 10. and in sundry other places is the same mystery intimated, whereby the Church was farther instructed how God would join with the nature of man in the seed of the Woman, for the Conquest of the Old Serpent, and the destruction of his works. And for the latter, as they declare his sufferings in an especial manner, even what and how he was to suffer in the bruising of his heel, or bearing the effect of and Punishment due to sin, Psalm 22. Isaiah 53. Dan. 9. v. 24, 25. so his teaching, ruling, and governing of his people, in their Obedience unto God by him, until they are saved unto the uttermost, as the great Prophet, and King of his Church, is by them fully manifested, Psalm 2. Psalm 22. v. 25. Psalm 45. v. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17. Psalm 68. v. 17, 18. Psalm 72. Psalm 89. v. 9, 10, 11, 12, 13. Psalm 96. Psalm 97. Psalm 98. Psalm 99. Psalm 110. Isaiah 11. v. 1, 2, 3, 4, 5. Chap. 9.6, 7. Chap. 32. v. 1, 2. Chap. 35. Chap. 40.11, 12. Chap. 42. v. 1, 2, 3, 4. Chap. 45. v. 22, 23, 24, 25. Chap. 49. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. Chap. 50. v. 4. Chap. 59. v. 16, 17. Chap. 61. v. 1, 2, 3. Chap. 63. v. 1, 2, 3, 4, 5, 6. Jerem. 23. v. 5, 6. Micah 4. v. 2, 3. Chap. 5. v. 1, 2, 3, 4. Zechariah, Chap. 2. v. 8. Mal. 3.1, 2, 3, 4. as in sundry other places. Yea, herein all the Prophets greatly abound, it being the principal work that God raised them up for, and inspired them by his Holy Spirit in their several Generations, as Peter declared; 1 Epist. 1. v. 10, 11, 12.

Thirdly, They did also by taking off the Expectations of men from looking after relief and deliverance by any other way or means whatsoever; Psalm 40. v. 8, 9. Add hereunto, that the whole Fabric of the Tabernacle and Temple -Worship, was contrived, appointed and designed in Infinite Wisdom, unto no other End, but to instruct and direct the Church unto this Promised Deliverer, and the Salvation to be wrought by him, as shall God assisting, abundantly be manifested in our Exposition of the Epistle unto the Hebrews.

Thus do both the Law and Prophets bear witness unto this Promised Deliverer, and [§ 34] the Deliverance to be wrought by him. And this is He whom the Jews and Christians call the Messiah. 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 , to anoint with oil. Those who were peculiarly of old consecrated unto God in the great Offices of Kings, Priests, and Prophets, were by his Appointment so to be anointed; at least some of them on especial Occasions were so. Thence were they called 〈 in non-Latin alphabet 〉 Anointed Ones. And because this Annointing with Oil was not appointed for its own sake, but for somewhat signified thereby, those who received the thing so signified, although not actually anointed with corporeal Oil are called Anointed ones also, Psalm 105. v. 15. Now this Promised Seed, this Savior or Deliverer, being appointed of God to perform his Work in the discharge of a Triple Office, of King, Priest, and Prophet unto his Sacred People, and being furnished with those Gifts and Endowments which were signified by the Annointing Oil, is by an Antanomasia called the Messiah. Or 〈 in non-Latin alphabet 〉 Messiah the King. Dan. 9.25. 〈 in non-Latin alphabet 〉 , Messiah the Prince, Ruler, or Leader; and v. 26. 〈 in non-Latin alphabet 〉 , Messiah absolutely. The Greeks render this name 〈 in non-Latin alphabet 〉 , which twice occurs in the New Testament, where Persons of the Jewish Faith and Church, are introduced, expressing the Savior they looked for, John 1. v. 41. Chap. 4. v. 25. Otherwise the Holy Penmen constantly call the same Person by another name of the same signification in the Language wherein they wrote, with 〈 in non-Latin alphabet 〉 in the Hebrew, 〈 in non-Latin alphabet 〉 the Anointed One, Christ. The Greek 〈 in non-Latin alphabet 〉 and the Latin Messiah seem rather to be taken immediately from the Chaldee 〈 in non-Latin alphabet 〉 Messicha than from the Hebrew 〈 in non-Latin alphabet 〉 Messiach, and to come nearer unto it in sound and Pronunciation. It is true, that the name is sometimes applied unto profane and wicked men with respect unto the Office or Work whereunto they were of God designed; as to Saul, 1 Sam. 24. v. 7. and to Cyrus, Isaiah 45. v. 1. And the Jews call the Priest who was to sound the Trumpet when the People went forth to Battle, Deut. 20. v. 8. 〈 in non-Latin alphabet 〉 , the anointed unto the War. But as was said, it is applied by the way of Eminency unto the Promised Seed, unto others by way of Allusion, and with respect unto their Office and present Work.

Exercitatio IX.

HAving considered the first great Promise concerning the Messiah, and evinced [§ 1] from thence the nature of his Work and Office; as also shown in general how Testimony is given unto him throughout the Old Testament, and whence his Name is derived; we shall now moreover inquire in particular into those places where he is expressly foretold, promised, or prophesied of, that we may thence gather what farther Light concerning his Person, and Natures, with his employment was granted unto the Church of old, which the present Jews willfully reject. And herein, as I aim not to collect all the Prophecies and Promises which God gave concerning him, by the mouth of his holy Prophets from the foundation of the World, but only to single out some of the most eminent that give us a direct description of his Person or his Grace, in answer unto, or the confirmation of what hath been already discoursed about them; so I shall have an especial respect unto them, which the Jews themselves do acknowledge to belong unto him. There is a Book written by Abarbinel which he calls 〈 in non-Latin alphabet 〉 , wherein he undertakes to explain all those Texts of Scripture, or Prophecies, which cannot be understood either Spiritually, or of the Second Temple, but of their Redemption by the Messiah. This at present, among others, I am forbidden the use of, which might have been of Advantage in the present design. I shall therefore principally insist on those places, which are applied unto him in the Targums, the most Authentic Writings amongst them, whereunto some others shall be added, which I have observed to be interpreted unto the same purpose, in the best of their Commentators.

The name of Messiah is but twice or thrice at most used in the Old Testament, directly [§ 2] and immediately to denote the Promised Seed. Namely Dan. 9. v. 25. and v. 26. whereunto Psalm 2. v. 2. may be added. But this Name, on the Reasons before given, prevailing in the Judaical Church, it is frequently made use of, and inserted in the Targums, where he is treated of, although he be not expressly named in the Original. Elias in his Methurgamim reckons up fifty of those places, whereunto one and twenty more are added by Buxtorfius. The Principal of these deserve our Consideration, considering that some of the most eminent of them, are denied by the latter Jews, to belong unto him, those especially which give Testimony unto that part of the faith of Christians concerning him, his Person and Office, which by them is opposed or denied. And this consent of the Targums is of great weight against them, as containing an Evidence of what Perswasion prevailed amongst them, before such time as they suited all their Expositions of Scripture, unto their own infidelity in opposition to the Gospel and Doctrine thereof. And unto these, as was said, such others shall be added, as their Chiefest Masters do yet acknowledge directly to intend him.

[§ 3] The first of this sort that occurs, is the First Promise before insisted on and vindicated; Gen. 3.15. It, (the seed of the Woman) shall bruise thy Head, the Head of the Serpent. Mention is made here expressly of the Messiah in the Targums of Jonathan and Jerusalem ; and this Promise applied unto him after their manner. The seed of the Woman shall bruise the head of the Serpent, and they shall obtain, 〈 in non-Latin alphabet 〉 , healing, or a Plaister for the Heel (the hurt received by the Serpent) in the days of Messiah the King ; so Jonathan ; and Targ. Hierusal. useth words to the same Purpose. Both of them expressly refer the Promise to the days of the Messiah ; that is, to himself, or the work that he was to do, whence they insert his name into the Text. And this is perfectly destructive unto the present pretensions of the Jews. The work here assigned unto him, of recovering the Evil of sin and misery brought on the world through the Temptation of the Serpent, is that wherewith they would have him to have nothing to do.

Besides his suffering is intimated in the foregoing Expression, that the Serpent should bruise his heel, which they much desire to free their Messiah from. But that which principally lies against them in this Testimony is, that whereas they appropriate the Promise of the Messiah unto themselves, and make the Doctrine concerning him to belong unto the Law of Moses, whereof say some, (those that follow Maimonides ) it is one of the Fundamentals, others (as Josephus Albo ) that it is a branch of the Fundamental concerning Rewards and Punishments, it is here given out by the Testimony of their Targums, unto the P •• terity of Adam indefinitely, two thousand years before the Call and Separation of Abraham, from whom they pretend to derive their Privilege, and much longer before the giving of their Law, whereof they would have it to be a part; which is diligently to be heeded against them.

[§ 4] Concerning the Promises made unto Abraham we have spoken before; the next mention in the Targum of the Messiah is on Gen 35. v. 21. where occasion is taken to bring him into the Text. For unto those words, and Israel journeyed and spread his Tent, 〈 in non-Latin alphabet 〉 , unto, or beyond the Tower of Edar, Jonathan adds, 〈 in non-Latin alphabet 〉 Which is the place from whence the King Messiah shall be revealed in the end of the days. And this Tradition is taken from Micah 4. v. 8. 〈 in non-Latin alphabet 〉 , And thou Tower of Edar, or of the flock, unto thee shall it come, the first Dominion. Now this Tower of Edar was a place in, or near to Bethlehem, as is manifest from the place in Genesis ; For whereas Jacob is said to stay at Ephrah that is Bethlehem, where he set up a Pillar on the Grave of Rachel, v. 19, 20. upon his next removal, he spread his Tent beyond the Tower of Edar ; which must therefore needs be a place near unto Bethlehem ; and the Prophet assigning the rise of the Kingdom of the Messiah unto that Place, because he was to be born at Bethlehem, the Paraphrast took occasion to make mention of him here, where that place is first spoken of, declaring their expectation of his being born there, which accordingly was long before come to pass.

[§ 5] Gen 49. v. 1. And Jacob called unto his Sons, and said, Gather yourselves together, that I may tell you what shall befall you. 〈 in non-Latin alphabet 〉 , in the latter days, or the last days, or end of the Days. Jonathan Paraphraseth on these words; after that, or although the Glory of the Divine Majesty was revealed unto him, 〈 in non-Latin alphabet 〉 , the time, (that is the express time) wherein the King Messias was to come, was hid from him, and therefore he said, come and I will declare unto you what shall befall you in the End of the days. This expression of 〈 in non-Latin alphabet 〉 , the End or last of the days, is an usual Periphrasis of the days of the Messiah in the Old Testament. To that purpose it is used, Numb. 24. v. 14. Deut. 4. v. 30. Isa. 2. v. 2. Hos. 3. v. 5. Micah. 4.1. and our Apostle expressly refers unto it, Heb. 1.1. Now whereas this Expression denotes no certain season of time, but only indefinitely directs to the last days of the Posterity of Jacob continuing a distinct Church and people for those Ends for which they were originally separated from all others, and this being the first place wherein it is used, and which all the rest refer unto, the Paraphrast here took occasion both to mention the Messiah of whose time of coming this was to be the constant description, as also to intimate the Reason of the frequent use of this Expression; which was because the precise time of his coming was hidden even from the best of the Prophets, unto whom the Glory of the Divine Majesty was in other things revealed. Besides the ensuing Predictions in the Chapter do sufficiently secure his application of the days mentioned, unto the time of the Messiah.

Gen. 49. v. 10. 〈 in non-Latin alphabet 〉 , until Shiloh come. All the three Targums agree in [§ 6] the Application of these words unto the Messiah. Onfelos ; 〈 in non-Latin alphabet 〉 , until Messiah comes. Jonathan and Jerusalem use the same words; 〈 in non-Latin alphabet 〉 unto the time wherein the King Messiah shall come. An illustrious Prophesy this is concerning him; the first that limits the time of his coming, with an express circumstance, and which must therefore afterwards be at large insisted on. At present it may suffice to remark the suffrage of these Targums against the perverseness of their later Masters, who contend by all Artifices imaginable, to pervert this Text unto other purposes; who are therefore to be pressed with the Authority of the Targumists, which with none of their cavilling exceptions they can evade. The following words also v. 11, 12. are applied by Jonathan unto the Messiah in the pursuit of the former Prediction, and that not unfitly, as hath been shown by others already. See Ainsworth • rth on the pl • ce.

Exod. 12. v. 42. It is a night much to be observed. Hierusal. Targ. This is the fourth [§ 7] night, (it had mentioned three before) when the End of this present world shall be accomplish • d to be diss • lved, and the Cords of impiety shall be wasted, and the Iron Yoke shall be broken ; that is, the people of God shall be delivered; whereunto is added; 〈 in non-Latin alphabet 〉 , M • s • s shall come forth from the midd •• t of the Wilderness, and the King Messiah from the midst of Rome. That of the Messiah coming out of Rome is Talmudical, depending on a Fable which we shall afterwards give an account of. And we may here, once for all observe, that although they believe that their Messiah is to be a me • r man, born after the manner of all other men, yet they never speak of his Birth or Nati • ity, as a thing that they looked for; only they speak of his coming, but most commonly of his being revealed, and their great expectation is, when he shall be discovered and revealed. And this proceedeth out of a secret self-conviction, that he was born long since, even at the time promised and appointed; only that he is hidden from them, as indeed he is, though not in the sense by them imagined. But what makes the Application of the night of the Passover to the coming of the Messiah? They cannot imagine that he shall come unto them whilst they are celebrating that Ordinance; for that is not lawful for them, unless they were at Jerusalem, whither they believe they shall never return until he come and go before them. It is then from some Tradition amongst them, that their Deliverance out of Egypt was a Type of the Deliverance by the Messiah, whose Sacrifice and suffering was represented in the Paschal Lamb, which gave occasion unto this Gloss.

Exod. 40. v. 9. Targum of Jonathan; Th • u shalt sanctify it for the Crown of the Kingdom [§ 8] of the house of Judah; 〈 in non-Latin alphabet 〉 , and the King Messiah who shall deliver Israel in the End of the Days. The end of the Unction there mentioned in the Text, is that the things anointed might be 〈 in non-Latin alphabet 〉 , holiness of holin • sses, unto the Lord. Now it was the Messiah alone who truly and really was this most Holy One, Dan. 9. v. 24. 〈 in non-Latin alphabet 〉 , to anoint, or to make Messiah, of the Holiness of Holinesses, the most Holy One, as he is called in the New Testament, 〈 in non-Latin alphabet 〉 the Holy One 〈 in non-Latin alphabet 〉 , Acts 3.14. Chap. 4. v. 30. 1 John 2.20. Revel. 3. v. 7. And hence, as it should seem, is this place applied unto him by the Targumist ; and an intimation given, that in all their Holy things, their Tabernacle, Sanctuary and Altar, he was represented; for as he was the most holy, and his body the Temple wherein the fullness of the Godhead dwelt, Col. 2. v. 9. so 〈 in non-Latin alphabet 〉 , he Tabernacled amongst us; John 1. v. 14. And is our Altar, Heb. 13. v. 10.

Numb. 11. v. 26. But there remained two of the men in the Camp, the name of the one [§ 9] was Eldad, and the name of the other was Medad, and the Spirit rested upon them (and they were of the men that were written, but went not out unto the Tabernacle) and they Prophesied in the Camp. Here seemeth not to be anything immediately relating unto the Messiah, yet two of the Targums have brought him into this place, but attended with such a story, as I should not mention were it not to give a signal instance in it, how they raise their Traditions. Eldad and Medad prophesied in the Camp, as the Text assures us. What, or whereabout they prophesied is not declared. This the Targumists pretend to acquaint us withal. Eldad they say prophesied of the Death of Moses, the Succession of Joshua, and their entrance into Canaan under his conduct. This caused One to run and inform Moses, which gave occasion to those words of his v. 29. Enviest thou for my sake ; for what if he do prophesy, that I shall die; and thereon he would not rebuke them. Medad prophesied of the coming of the Quails to feed them; but both of them prophesied and said, 〈 in non-Latin alphabet 〉 In the latter days Gog and Magog shall ascend with their Host against Jerusalem, and they shall fall by the hand of the Messiah ; whereon in Jonathan there followeth a story of the delicious fare and dainties, which they fancy unto themselves in those days. But what is the Reason that Eldad and M • dad must be thought to prophesy thus concerning Gog? Ezek. 38. v. 17. we have these words; Thus saith the Lord God, (unto Gog) art not thou he of whom I have spoken in old time by my servants the Prophets of Israel which prohesied in those days and years, that I would bring thee against them? Not finding any express prophesy in the Scripture, as they suppose concerning Gog, because that name is not elsewhere used, they could not fasten these words anywhere better than on Eldad and Medad, concerning whom it is said that they Prophesied, but nothing is recorded of what is spoken by them, whereon they think they may assign unto them what they please; although there is not the least reason to suppose that their Prophecying consisted in Predictions of things to come. Speaking of the things of God, and praising him in an extraordinary manner, is called Prophecying in the Scripture. So those words of the Children of the Prophets who came down from the High Place with Psalteries and Harps, 〈 in non-Latin alphabet 〉 , 1 Sam. 10. v. 5. and they are Prophecying, is rendered in the Targum, 〈 in non-Latin alphabet 〉 , and they are praising, or singing Praises unto God; which both their company and their▪ instruments declare to have been their Employment. But such occasions as these, do they lay hold of, for the raising of their Figments which in process of time grow to be Traditions.

[§ 10] Numb. 23. v. 21. Chap. 24. v. 7, 17, 20, 24. All the Targum agree that the Messiah is intended in these Prophesies of Balaam. Especially on those words, Chap. 24. v. 17. There shall come a Star out of Jacob, and a Scepter out of Israel; A King, say they jointly, shall arise out of Jacob, 〈 in non-Latin alphabet 〉 , and the Messiah shall be anointed And an illustrious Prophesy it is no doubt, concerning his Coming and Dominion▪ who is the Root and the Offspring of David, the bright and Morning Star. Rashi interprets the place of David, who smote the Corners of Moab, as he was in many things a Type of Christ. Ibn Ezra confesseth that many interpret the words concerning the Messiah ; And Maimonides distribut • s the Prophesy between David and the Messiah, assigning some things unto one, some to another; Tractat. de Regib. in 〈 in non-Latin alphabet 〉 also they grant it to be the Prophesy of the Messiah. And there is no doubt of the sense of their ancient Masters from the story of Bar Coziba, whom after they had accepted of for their Messiah from this place they called Bar Chocheba; Akiba applying this Prediction of 〈 in non-Latin alphabet 〉 , or the Star unto him. And Fagius on the Targum in this place, observes that in the name 〈 in non-Latin alphabet 〉 Chochab applied unto the Messiah, the Cabbalists observe two things; First, That the two first Letters signify the same number with the Letters of 〈 in non-Latin alphabet 〉 the Name of God, that is twenty six; and the two latter twenty two, the number of the Letters of the Law. The observation is sufficiently Talmudical ; but the intendment of it, that the Messiah hath in him the Name of God, and shall fulfill the whole Law, is a blessed Truth. This Fagius, and Munster before him observed out of 〈 in non-Latin alphabet 〉 (a Bundle of Myrrh ;) a Cahalistical Comment on the Pentateuch, by R. Abraham. But they all contend against the Application of this Prediction unto our Lord Jesus Christ: for when say they did he smite the Corners of Moab ; when did he destroy all the Children of Seth? and how were those words, v. 18. 〈 in non-Latin alphabet 〉 (which they interpret, and Israel shall gather wealth, or substance ) fulfilled? But we have sufficiently proved the Messiah to be a Spiritual Redeemer; and therefore however his Kingdom may be expressed in words signifying literally outward and temporal things, yet things spiritual and eternal are to be understood, as figuratively set out by the other. Neither can these words be absolutely understood according to the Letter; For whereas Seth was the Son given unto Adam in the room of Abel, and all the Posterity of Cain wa • cut off at the Flood, if the Messiah destroy literally all the children of Seth, he must not leave any one man alive in the world, which certainly is not the work he was promised for.

Besides the Lord Christ, hath partly already, and in due time will utterly destroy all the stubborn Enemies of his Kingdom. Neither can the Jews press the instance of Moab literally, seeing themselves by Edom do constantly understand Rome, or the Roman Empire.

Deut. 18. v. 15, 16, 17, 18, 19. This place is an eminent Prophesy concerning the [§ 11] Messiah and his Prophetical Office, not before anywhere mentioned. But the Law being now given, which was to continue inviolably unto his coming, Mal. 4.4. when it was to be changed, removed, and taken away, this part of his work, that he was to make the last, full, perfect Declaration of the will of God, is now declared.

The Targums are here silent of him, for they principally attend unto those places which make mention of his Kingdom. Rashi refers the words unto the series of Prophets, which were afterwards raised up; Ibn Ezra to Joshua ; others to Jeremiah upon the rejection of whose warnings, the people were carried into captivity, which they collect from v. 19. Whatever now they pretend, of old they looked for some one signal Prophet from this place, which should immediately come before the Messiah himself; Thence was that Question in their Examination of John the Baptist ; Art thou that Prophet, John 1.21. namely whom they looked for from this Prediction of Moses. But it is the Messiah himself and none other that is intended. For First, None other ever arose like unto Moses. This is twice repeated; in the words of Moses unto the people; v. 15. God will raise thee up a Prophet, 〈 in non-Latin alphabet 〉 , like unto me ; and in the words of God to Moses ; v. 18. I will raise them up a Prophet 〈 in non-Latin alphabet 〉 like unto thee, as thou art. Lipman a blasphemous Jew in his Nizzachon contends that Jesus cannot be intended; because he was not like Moses ; for Moses was a man only, Jesus declared himself to be God; Moses had Father and Mother, Jesus had not as we say; But the comparison intended, doth not at all respect their Persons, or their Natures, but their Office. It was in the Prophetical Office that the Prophet foretold, was to be like unto Moses : It is a Law-giver, one that should institute New Ordinances of Worship by the Authority of God for the use and Observance of the whole Church, as Moses did; one that should reveal the whole will of God, as Moses did, as to that season wherein God employed him. That this could not be Joshua, nor any of the Prophets that ensued, is evident from that Testimony of the Holy Ghost, Deut. 34. v. 10. There arose not since a Prophet in Israel like unto Moses. This must therefore be referred unto some singular Prophet who was then to come, or there is an express contradiction in the Text. And this is none other but the Messiah, concerning whom they acknowledge that he shall be a Prophet above Moses. Secondly, the extermination threatened unto the people, upon their disobedience unto this Prophet, here promised, v. 19. never befell them, until they had rejected the Lord Jesus, the true and only Messiah. Wherefore this place is rightly applied unto him in the New Testament, Acts 3.22, 23. Chap. 7.37. And we have hence a farther discovery of the Nature of the Deliverer, and Deliverance promised of old, and therein of the Faith of the Antient Church; He was to be a blessed Prophet to reveal the mind and will of God; which also he hath done unto the utmost. And from this place it is that the Jews themselves in Midrash Coheleth, cap. 1. say, 〈 in non-Latin alphabet 〉 ; The latter Redeemer is to be like the former.

Deut. 25. v. 19. Thou shalt blot out the Remembrance of Amalek from under Heaven, [§ 12] thou shalt not forget it. Jonathan; Targum, 〈 in non-Latin alphabet 〉 , And also in the days of the Messiah the King, thou shalt not forget it. But as this savors too much of those revengeful thoughts which they frequently discover themselves to be filled withal; so all these apprehensions proceed from the Old Tradition that by the Messiah we should be delivered from the hands of all our Enemies, which they being carnal and earthly, do wrest to give countenance unto their own desires and imaginations.

Deut. 30. v. 4. If any of thine be driven out unto the utmost parts of heaven, from thence [§ 13] will the Lord thy God gather thee, and from thence will he fetch thee. Jonath▪ Targum ; 〈 in non-Latin alphabet 〉 ; from thence will the word of the Lord gather thee by the hand of Elijah the great Priest, and from thence will he bring thee by the hand of Messiah the King. The place is not amiss applied unto the Deliverance which they shall one day have by the Messiah, for it is to happen after the whole Curse of the Law is come upon them for their disobedience, and that they shall turn again unto the Lord by Repentance, v. 1, 2. And whereas the words are doubled, they suppose them to intimate a-double work of Deliverance; one whereof they have committed to Elias from Mal. 4. v. 5. who was to be, and was the fore-runner of the Messiah.

And these are places in the Books of Moses wherein they acknowledge that mention is made of the Messiah ; For that way whereby the Church of old was principally instructed in his work and office, namely in the Sacrifices and Ceremonies of the Law, they know nothing of it; nor shall it here be insisted on, seeing it must have so large a place in the Exposition of the Epistle its self.

[§ 14] 1 Sam. 2.10. He shall give strength unto his King, and exalt the horn of his anointed. Targ. 〈 in non-Latin alphabet 〉 , and he shall exalt the Kingdom of his Messiah. In Midrash Tillim also on Psalm 75. they ascribe this place unto the Messiah, and reckon his Horn as the tenth horn of strength granted unto Israel. R. Levi Ben Gershom understands, by the King in the first place, He shall give strength unto his King; Saul, and by Messiah in the close of the words, David, who was to be anointed by Samuel the Son of Hanna whose words these are; Kimchi applies the words to the M • ssiah, whom as he says, she intended by the Spirit of Prophesy ; or spoke of from Tradition. And indeed the words seem directly to intend him. For by him alone doth the Lord judge the Ends of the Earth, and he was the Anointed whose Power he would signally exalt. And I mention this place only as an instance of the Faith of the Church of old, who in all their mercies, still had a regard unto the Great Promise of the Messiah, which was the Fountain of them all. And therefore Hanna here closeth her Prophetical Eulogie with her acknowledgement thereof, and faith therein.

[§ 15] 2 Sam. 23. v. 3. 〈 in non-Latin alphabet 〉 , He that Ruleth in man, just, Ruler, in or of, the fear of the Lord: Targ. 〈 in non-Latin alphabet 〉 ; He said he would appoint unto me a King, which is the Messiah, who shall arise and Rule in the fear of the Lord. And it refers th • s whole last Prophesy of David, or his last words, that he spake by the inspiration of the Holy Ghost, unto the days of the Messiah ; whence it gives this Preface unto them; These are the words of the Prophesy of David, which he proph • sied concerning the End of the world, or for the end of the world, 〈 in non-Latin alphabet 〉 , and the days of Consolation that were to come. Rab. Isaiah, and Rashi, interpret the words of David himself; and Kimchi also, but he mentions the application of it unto the Messiah, who was to come of David, whom God would raise up unto him, which he approveth of. Christian Expositors who follow the Jews, interpret those words 〈 in non-Latin alphabet 〉 the rock of Israel spake to me, by 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 spake concerning me ; that is by Samuel who anointed me to be King. Some, he spake unto me by Nathan.

Our Translators keep to the Letter; he spake unto me. And that alone answers unto the words of the Verse foregoing; The Spirit of the Lord, 〈 in non-Latin alphabet 〉 spake in me, or to me; so are the Revelations of God expressed; See Zech. 4. v. 1, 4. and it expresseth the Communication of the mind of God, unto the Prophet, 〈 in non-Latin alphabet 〉 , and not his speaking by him unto others; And from these very words, 〈 in non-Latin alphabet 〉 the spirit of the Lord spake in me, do the Jews take occasion to cast the writings of David, amongst those which they assign unto that kind of Revelation which they call 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , Books written by inspiration of the Holy Ghost. The other words also 〈 in non-Latin alphabet 〉 , his word was in my tongue, manifest that it is David himself that is spoken unto, and not of, in the third Verse ; and therefore it is some other who is Prophesied of by him, namely the Messiah.

And this the words whereby he is described do also manifest; 〈 in non-Latin alphabet 〉 ; Ruling in man ; that is, saith Jarchi, 〈 in non-Latin alphabet 〉 : over Israel who is called man; as it is said, and ye the flock of my pasture are men ; 〈 in non-Latin alphabet 〉 . you are man. Ezek. 34.1. But where the word Adam is used with this praefix 〈 in non-Latin alphabet 〉 as here, it nowhere signifies Israel ; but is expressly used in a contradistinction from them; as Jerem. 32.20. which hast set Signs and Wonders in the Land of Egypt, even unto this day ; 〈 in non-Latin alphabet 〉 , and in Israel and in Adam, that is as we render it, amongst other men that are not Israel. So that if any especial sort of men are intended in this Expression, it is not Israel, but other men. And indeed this word is commonly used to denote mankind in general; as Gen. 6. v. 3. Chap. 9. v. 6. Exod. 8.18. Chap. 9.10. Chap. 13.2. and universally, where ever it is used, it signifies either all mankind, or human nature. So that 〈 in non-Latin alphabet 〉 is he who is the Ruler over all mankind, which is the Messiah alone. Unless we shall inte • pret this Expression by that of Psal. 68. v. 19. Thou hast ascended on high, thou hast lead captivity captive 〈 in non-Latin alphabet 〉 , accepisti dona in homine; and thou hast received gifts in man, that is, in the human nature exalted, whereof the Psalmist treats in that place. For whereas the Apostle Eph • s. 4. v. 8. renders these words, 〈 in non-Latin alphabet 〉 , he gave gifts unto men, it is manifest that he expresseth the End and Effect of that which is spoken in the Psalm ; for the Lord Christ received gifts in his own human nature, that he might give and bestow them on others, as Peter declareth, Acts 2. v. 33. The remainder also of the words contain a description of the Messiah ; He is 〈 in non-Latin alphabet 〉 , the just and Righteous One, Acts 3.14. And He alone is 〈 in non-Latin alphabet 〉 ; he that rules in the things that concern the fear and Worship of God. Isa. 11. v. 2, 3. So that this place doth indeed belong unto the faith of the Antient Church concerning the Messiah.

1 Kings 4. v. 33. Instead of those words concerning Solomon, He spake of Trees [§ 16] from the Cedar Tree that is in Lebanon, unto the Hyssop that springeth out of the Wall ; The Targum reads, 〈 in non-Latin alphabet 〉 And be Prophecied of the Kings of the house of David in this world, (the duration of time and state of things under the Old Testament) and of the Messiah in the world to c • me ; so they call the days of the Messiah. I know of none who have considered what occasion the Targumists could take from the words of the Text, to mention this matter, in this place. I will not say, that he doth not intend, the Book of Canticles, wherein under an Allegory of Trees, Herbs, and Spices, Solomon Prophesieth of, and sets forth the Grace and Love of Christ towards his Church, and wherein many things are by the latter Targumist applied unto the Messiah also, as we shall see.

There is mention likewise made of the Messiah in the Targum, by an addition unto [§ 17] the Text, Ruth 3. v. 15. It was said in the Prophesy, that six Righteous Persons should come of Ruth, David, and Daniel with his Companions, and the King M • ssiah. The general End of the writing of this Book of Ruth, was to declare the Providence of God about the Genealogy of the Messiah. And this seems to have been kept in Tradition amongst them. And for this Cause doth Matthew expressly mention her name in his Rehearsal of the Genealogy of Christ, M • t. 1. v. 5. For it being a Tradition amongst the Jews, that this was the end of the writing of her Story, whereon they add that consideration unto the Text in their Targum, it was remembered by the Evangelist, in a compliance therewithal.

The place of Job wherein he expresseth his faith in him, and expectation of Redemption [§ 18] by him, hath been already explicated and vindicated, so that we shall not need here to insist upon it again. The Psalms next occur. In David the Light and Faith of the Church began to be greatly enlarged. The Renovation of the Promise unto him, the confirmation of it by an Oath, the Confinement of the Promised Seed unto his Posterity, the establishment of his Throne and Kingdom, as a Type of the Dominion and Rule of the Messiah, with the especial Revelations made unto him, as one that signally longed for his coming, and rejoiced in the prospect which he had of it, in the Spirit of Prophesy, did greatly further the Faith and Knowledge of the whole Church. Hence forward therefore the mention of him is multiplied, so that it would be impossible to insist on all the particular instances of it; I shall therefore only call over some of the most eminent, with an especial respect unto the concurrence of the Perswasion and Expectation of the Jews.

Psal. 2. v. 2. The Rulers take counsel together against the Lord and against his Anointed ; [§ 19] His Messiah, as the Word should be left uninterpreted. Targum ; 〈 in non-Latin alphabet 〉 against his Messiah. The Talmudists in several places acknowledge this Psalm to be a Prophesy of the Messiah, and apply sundry Passages thereof unto him. And those words, Thou art my Son, this day have I begotten thee, are not amiss expounded by them in Tract. Succah. cap. 5. 〈 in non-Latin alphabet 〉 , I will this day reveal unto men that thou art my Son ; for so are they applied by our Apostle dealing with the Jews, Acts 13. v. 33. Heb. 1. v. 5. namely, unto his Resurrection from the Dead, whereby he was declared to be the Son of God with Power; Rom. 1. v. 4. All the principal Expositors amongst them, as Rashi, Kimchi, Ibn Ezra, Bartenora, or Rab. Obodia, acknowledge that their ancient Doctors and Masters expounded this Psalm concerning the Messiah. Themselves, some of them apply it unto David ; and say it was composed by some of the singers concerning him, when he was anointed King, which the Philistines hearing of, prepared to war against him, 2 Sam. 5.17. This is the conceit of Rashi ; who therein is followed by sundry Christian Expositors, with no advantage to the Faith. And I presume they observed not the Reaso • he gives for his Exposition; Our Masters, saith he, of blessed memory, interpret this Psalm of the King Messiah ; 〈 in non-Latin alphabet 〉 , but as the words sound, and to answer the Heretics, it is meet, or right to expound it of David. Those words 〈 in non-Latin alphabet 〉 , and that we may answer the Heretics, or Christians, are left out in the Venice and Basil Editions of his Comments, but were in the old Copies of them. And this is the plain Reason why they would apply this Psalm to David, of whom not one Verse of it can be truly and rightly expounded, as shall be manifested elsewhere; And it is a wise answer which they give in Midrash Tehillim unto that Testimony of v. 7. where God's calls the Messiah his Son, to prove him to be the natural Son of God. 〈 in non-Latin alphabet 〉 ; And hence we may have an Answer for the Heretics, who say that the holy blessed God hath a Son. But do thou answer, he says not thou art a Son to me; but thou art my Son. As though 〈 in non-Latin alphabet 〉 , thou art my Son, did not more directly express the Filiation of the Person spoken of, than 〈 in non-Latin alphabet 〉 would do. 〈 in non-Latin alphabet 〉 is more emphatically expressive of a natural Relation, then 〈 in non-Latin alphabet 〉 , my Son, than a Son to me; See Gen. 27.21. And in this Psalm we have a good part of the Creed of the Antient Church concerning the Messiah, as may be learned from the Exposition of it.

[§ 20] Psal. 18. v. 32. Targum; Because of the Miracles and Redemption which thou shalt work for thy Messiah. I mention this place only, that it may appear, that the Jews had a Tradition amongst them, that David in this Psalm bare the person of the Messiah, and was considered as his Type. And hence our Apostle applies those words, v. 3. 〈 in non-Latin alphabet 〉 , I will put my trust in him, unto the Lord Jesus Christ, Heb. 2. v. 13. See also Psalm 20. v. 7.

[§ 21] Psal. 21. v. 1. The King shall joy in thy strength O Lord. Targum, 〈 in non-Latin alphabet 〉 , the King Messiah shall rejoice. v. 7. For the King trusteth in the Lord. Targum; Messiah the King. And in Midrash Tehillim those words of v. 3. Thou settest a Crown of pure Gold on his head, are also applied unto him. There is no mention of him in the Targum on Psalm 22. nor in the Midrash ; but we shall afterwards prove at large, that whole Psalm to belong unto him, and to have been so acknowledged by some of their ancient Masters, against the Oppositions and Cavils of their latter Seducers.

[§ 22] Psal. 45. The Targum hath given an especial Title unto this Psalm, 〈 in non-Latin alphabet 〉 , A Psalm of Praise for the Elders (Assessors) of the Sanhedrim of Moses : intimating that something eminent is contained in it. And those words, v. 2. Thou art fairer than the children of men ; are rendered in it 〈 in non-Latin alphabet 〉 ; Thy Beauty O King Messiah is more excellent than that of the Sons of Men ; And Grace, in the next words is interpreted by 〈 in non-Latin alphabet 〉 the Spirit of Prophecy ; not amiss; And those words v. 7. Thy Throne O God is forever and ever, are retained with little alteration. 〈 in non-Latin alphabet 〉 , The Seat of thy Glory O God, remaineth forever and ever: applying it unto the Messiah ; which illustrious Testimony given unto his Deity, shall be vindicated in our Exposition of the words, as cited by our Apostle; Heb. 8. Kimchi expounds this Psalm of the Messiah. Ibn Ezra says, it is spoken of David, 〈 in non-Latin alphabet 〉 or concerning Messiah his Son, who is likewise called David; as David my Servant shall be their Prince forever. Ezek. 37. v. 25.

[§ 23] Psalm 68. & 69. are illustrious Prophecies of the Messiah, though the Jews take little notice of them; and that because they treat of two things which they will not acknowledge concerning him; The former expresseth him to be God, v. 17, 18. and the other his sufferings from God and men, v. 26. both which they deny and oppose. But in Shemoth Rabba, Sect. 35. they say of the 〈 in non-Latin alphabet 〉 , v. 32. The Princes that shall come out of Egypt, 〈 in non-Latin alphabet 〉 ; All Nations shall bring gifts to the King Messiah, referring the Psalm to his days and work. The same Exposition is given of the place in Midrash, Esther, cap. 1. v. 1. and by R. Obodia Haggaon on the Place.

[§ 24] Psal. 72. v. 1. Give the King thy Judgments O God; Targ. 〈 in non-Latin alphabet 〉 Give the sentence of thy Judgment unto the King Messiah. And herein they generally agree. Midrash on the Title; 〈 in non-Latin alphabet 〉 ; This is the King Messiah, as it is said, a Rod shall come forth from the stemm of Jesse, Isa. 11. v. 1. And Ibn Ezra on the same Title; 〈 in non-Latin alphabet 〉 ; A Prophecy of David, or of one of the Singers, concerning Solomon, or concerning the M • ssiah. And Kim • hi acknowledgeth that this Psalm is expounded by many of them concerning the Messiah. Rashi applies it unto Solomon, as a Prayer of David for him; whereof he gives this as the occasion: 〈 in non-Latin alphabet 〉 ; He Prayed this Prayer for his Son Solomon, because he saw by the Holy Ghost that he would ask of God an heart to understand, and keep, or do Judgment. And although he endeavors vainly to apply v. 5. unto his days, They shall fear thee as long as the Sun and Moon endure ; and v. 7. In his days shall the Righteous flourish, and abundance of Peace, 〈 in non-Latin alphabet 〉 , until there be no Moon ; yet when he cometh unto those words, v. 16. 〈 in non-Latin alphabet 〉 , there shall▪ be an handful of Corn in the Earth, he adds, Our Masters interpret this of the Cates or Dainties in the Days of the M • ssi • h, and expound the whole Psalm concerning Messiah the King ; And this he was enforced unto, lest he should appear too openly to contradict the Talmudists, who frequently apply this Psalm unto him, and have long Discourses about some passages in it, especially this 〈 in non-Latin alphabet 〉 , v. 16. and 〈 in non-Latin alphabet 〉 , v. 17. which are much insisted on by Martinus Raymundus, Petrus Galatinus, and others.

The vulgar Latin for 〈 in non-Latin alphabet 〉 , reads erit Firmamentum; in terra, which I should suppose to be corrupted from frum • ntum ; but that the LXX. who are followed also by other Translations, as the Arabic and Ethiopic, read 〈 in non-Latin alphabet 〉 , firmamentum. And this some think to be corrupted from 〈 in non-Latin alphabet 〉 , an handful of Corn, which is very probable. Neither is the word 〈 in non-Latin alphabet 〉 anywhere else used in the Scripture, and may as well have something foreign in it, as come from 〈 in non-Latin alphabet 〉 . So also v. 17. 〈 in non-Latin alphabet 〉 is nowhere else used for sobolescet, or pliabit, as it is here rendered; from 〈 in non-Latin alphabet 〉 a Son, which is but thrice used in that signification; Gen. 21. v. 23. by a Philistine ; and Job 18. v. 19. by an Arabian ; and Isa. 14. v. 22. concerning a Son among the Chaldeans ; which argue it to be a foreign word; being properly used in a Prophesy of the calling of the Gentiles; as this is; so in the same subject it is said 〈 in non-Latin alphabet 〉 Chasmannim shall come to the Messiah, Psal. 68.32. which we render Princes, and it may be such were intended; but the word seems to be Egyptian for Hebrew it is not, though afterwards used among the Jews, whence the family of Mattathias were called Hasmoneans. But to return; it is evident that in this Psalm much light was communicated unto the Church of old, into the Office, Work, Grace, Compassion and rule of the Messiah, with the Calling, and glorious access of the Gentiles unto him.

There is mention likewise made of him in the Targum on Psalm 8. v. 16. The vineyard [§ 25] which thy right hand hath planted ; 〈 in non-Latin alphabet 〉 and on the branch thou hast made strong for thyself, so our Translation; but all Old Translations, as the LXX, vulgar Latin, Syriac • , interpret 〈 in non-Latin alphabet 〉 not in Analogy unto the preceding Allegory of the Vine, but from 〈 in non-Latin alphabet 〉 v. 18. and render it, 〈 in non-Latin alphabet 〉 ; Super filium hominis, and upon the Son of man, whom thou madest strong for thyself. Targum, 〈 in non-Latin alphabet 〉 , and for the King Messiah whom thou hast strengthened or fortified, for thyself. And we know how signally in the Gospel he calls himself the Son of man ; and among other names ascribed unto him the Talmudists say, he is called jinn • n, from 〈 in non-Latin alphabet 〉 a Son. And v. 18. he is expressly called 〈 in non-Latin alphabet 〉 , the Son of man, whom thou madest strong for thyself; And hereunto doth Ibn Ezra refer the 〈 in non-Latin alphabet 〉 in the foregoing Verse. And for that expression, 〈 in non-Latin alphabet 〉 , let thy hand be upon the man of thy Right hand ; he observes, 〈 in non-Latin alphabet 〉 , when ever Jad the hand, that is the hand of God, hath Beth following it, it is for reproach or punishment, unto them whom it respects; as Exod. 9. v. 3. 〈 in non-Latin alphabet 〉 , Behold the hand of the Lord is upon thy Cattle, that is, for their destruction. And 〈 in non-Latin alphabet 〉 , if Beth follow not, it is for praise, or help ; as Psalm 119. v. 173. 〈 in non-Latin alphabet 〉 , let thine hand help me, or be for my help. So that the words are a prayer for the Son of man, And as our Lord Christ was the Son of man; so he was the true Vine, whereof the Father is the Husbandman, and his Disciples the branches, John 15. v. 1, 2, 3, 4, 5. And he himself also was called out of Egypt, Matth. 2. v. 15. as was the Vine spoken of in this Psalm ; so that, he who is afflicted in all the afflictions of his People, is principally intended in this Prophetical Psalm. Ibn Ezra would have the Son of man, to be Israel ; but not seeing how well it can be accommodated unto them, he adds, the words may respect Messiah Ben Ephraim an Idol of their own setting up. But the Targum acknowledgeth the true Messiah here; For whose sake the Church is blessed, and by whom it is delivered.

The 110th Psalm is a signal Prophesy of him; describing his Person, Kingdom, [§ 26] Priesthood, and the work of Redemption, wrought by him. But whereas sundry things in this Psalm, are interpreted and applied unto the Lord Christ by our Apostle in his Epistle unto the Hebrews, where they fall directly under our consideration, I shall here only briefly reflect on some of their own confessions, although it be a signal declaration of the faith of the Church of old, scarcely to be paralleled in any other place. The later Masters indeed observing how directly and openly this Psalm is applied unto the Lord Christ in the New Testament, and how plainly all the Passages of it are accommodated unto the Faith of Christians concerning the Messiah, his Office and Work, do endeavor their utmost to wrest it unto any other, as shall elsewhere be manifested. Yea, the Targum its self is here silent of the Messiah, for the very same Reason, and perverts the whole Psalm to apply it unto David ; and yet is forced on v. 4. to refer the things spoken of unto the World to come, or Days of the Messiah. And the most of their Masters when they mention this Psalm occasionally, and mind not the Controversy they have about it with Christians, do apply it unto him. So doth the Midrash Tehillim on Psalm 2. v. 7. and also on this Psalm, v. 1. though there be an endeavor therein foolishly to wrest it unto Abraham. Ra. Saadias Gaon, on Dan. 7. v. 13. whose words are reported by Solomon Jarchi on Gen. 35. v. 8. Ra. Arama on Gen. 15. as he is at large cited by Munster on this Psalm. Moses Haddarshan on Gen. 18. v. 1. Ra. Obadiah, on the place; All whose words it would be tedious here to report. It is sufficiently manifest that they have an open conviction, that this Psalm contains a Prophecy concerning the Messiah ; and what excellent things are revealed therein touching his Person, and Offices, we shall have occasion to declare in the Exposition of the Epistle its self, wherein the most material passages of it, are applied unto our Lord Jesus Christ.

[§ 27] In the Targum on the Canticles there is frequent mention also of the M • ssiah ; as Chap. 1. v. 8. Chap. 4. v. 5. Chap. 7. v. 14. Chap. 8. v. 1, 2, 3, 4. But because the Jews are utterly ignorant of the true Spiritual sense of that Divine Song, and the Targum of it, is a confused Miscellany of things sufficiently heterogeneous, being a much later endeavor than the most of those on the other Books, I shall not particularly insist on the places cited, but content myself with directing the Reader unto them. The like also may be said of Eccles. Chap. 1. v. 11. Chap. 7. v. 25. where without any occasion from the Text, the mention of him is importunely inculcated by the Targumists.

[§ 28] We are now entering on the Prophets, the Principal Work of some whereof, was to testify before hand the sufferings of Christ, and the Glory that was to follow, 1 Pet. 1. v. 11. And therefore I do not at all design to gather up in our passage all that is foretold, promised, declared and taught concerning him in them, (a work right worthy of more peace, leisure and ability than what in any kind I am entrusted withal) but only to report some of the most eminent places, concerning which we have the common suffrage of the Jews in their general Application unto the Messiah. Among these, that of Isaiah, Chap. 2. v. 2, 3, 4. occurreth in the first place. And it shall come to pass in the last days, that the Mountain of the house of the Lord shall be established in the top of the Mountains, and shall be exalted in the top of the Hills, and all Nations shall flow unto it: and many people shall go and say, come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his Ways, and we will walk in his Paths: For out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. And he shall judge among the Nations, and shall rebuke many people, and they shall beat their Swords into Plow-shares.

The same Prophesy is given out by Micah, in the same words, Chap. 4. v. 1, 2, 3. And by the common consent of the Jews, the Messiah is here intended, although he be not mentioned in the Targum. The Talmudical Fable also of the lifting up of Jerusalem three Leagues high, and the setting of Mount Moriah on the top of Sinai, Carmel, and Tabor which shall be brought together unto that purpose, mentioned in Midrash Tehellim, and in Baba Bathra; distinc. Hammocher, is wrested from these words. But those also of them who pretend to more sobriety, do generally apply them to the promised Messiah. Kimchi gives it for a Rule, that that expression, 〈 in non-Latin alphabet 〉 in the latter days, doth still denote the times of the Messiah, which I suppose is not liable unto any exception. And as he giveth a tolerable Exposition of the establishing of the Mountain of the Lord, on the top of the Mountains, assigning it to the Glory of the Worship of God, above all the False and Idolatrous Worship of the Gentiles, which they observed on Mountains and High Places, so concerning those words, v. 4. 〈 in non-Latin alphabet 〉 , he shall judge among the Nations, he saith 〈 in non-Latin alphabet 〉 , This Judge ; or He that judgeth is the King Messiah. The like also saith Ibn Ezra on the same place, and Jarchi on the same words in the Prophesy of Micah. And as this is true, so whereas Jehovah alone is mentioned in the foregoing Verses, unto whom and no other this expression can relate, how it is possible for them to deny that the Messiah is the Lord, the God of Jacob also; for undeniably it is he, concerning whom it is said, that he shall judge among the Nations ; And by their confession that it is the Messiah who is the Shophet the Judge here intended, they are plainly convinced out of their own mouths, and their infidelity condemned by themselves.

Abarbinel seems to have been aware of this entanglement, and therefore as he wrests the Prophesy, (by his own confession contrary to the sense of all other Expositors) unto the times of the building of the Second Temple ; so because he could not avoid the conviction of one that should judge among the Nations, he makes it to be the House itself, wherein as he says, Thrones for Judgment were to be erected ; the vanity of which figment secures it from any further confutation. We have then evidently in these words three Articles of the Faith of the Antient Church concerning the Messiah ; as First, That as to his Person, he should be God and man; the God of Jacob, who should in a bodily presence judge the People, and send forth the Law among the Nations, v. 4. Secondly, That the Gentiles should be called unto faith in him, and the Obedience of his Law, v. 3. Thirdly, That the Worship of the Lord in the days of the Messiah should be far more glorious than at any time whilst the first Temple was standing, for so it is foretold, v. 2. and so our Apostle proves it to be, in his Epistle to the Hebrews. And this whole Prophesy is not a little perverted by them, who apply it to the defeat of Resin and Pekah when they came against Jerusalem, and who in their Annotations on the Scripture, whereby they have won to themselves a great Reputation in the world, seldom depart from the sense of the Jews, unless it be where they are in the Right.

Isa. 4. v. 2. In that day shall the branch of the Lord be Beauty and Glory. Targ. [§ 29] 〈 in non-Latin alphabet 〉 ; at that time shall the Messiah of the Lord be for Joy and Honor. And this Prophesy also is by the most learned of the Rabbins applied unto the Messiah. Kimchi interprets 〈 in non-Latin alphabet 〉 , the branch, by that of Jerem. 23. v. 5. I will raise up unto David a Righteous Branch, a King shall reign and prosper. Ibn Ezra inclines unto them who would have Hezekiah to be intended; a Christian Expositor refers the words to Ezra and Nehemiah, upon the return from the Captivity, on what grounds he doth not declare. Abarbinel having, as is his manner always, repeated the various Expositions and Opinions of others, adds at last, 〈 in non-Latin alphabet 〉 ; others expound the words of the Messiah our Righteousness; let him be speedily revealed. But they may also do well to consider, that the Person here promised to be the Beauty and Glory of the Church, by whom the Remnant of Israel, which are written in the Book of Life shall be saved, is the BRANCH of the Lord, and the Fruit of the Earth; which better expresseth his two Natures in one Person, than that he should be for a while a barren Branch, and afterwards bear fruit in the destruction of Gog and Magog, which is their gloss on the words.

The illustrious Prophesies concerning the name of the Messiah, Immanuel, and his being born of a Virgin, Chap. 7. & 8. must be handled apart afterwards and vindicated from the exceptions of the Jews, and are therefore here omitted.

Isaiah 9. v. 6. And his Name shall be called Wonderful, Counselor, the mighty God, [§ 30] the everlasting Father, the Prince of Peace. Targ. 〈 in non-Latin alphabet 〉 , And his Name is called of old, 〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 ; Micah 5. v. 2. Targ. 〈 in non-Latin alphabet 〉 ; that is, as in the next words, from everlasting, from the days of Eternity. For although 〈 in non-Latin alphabet 〉 , be frequently used for 〈 in non-Latin alphabet 〉 from before the face or sight, as the words of the Targumist are here vulgarly translated, (as in the Translation in the Polyglott Bibles) a facie admirabilis Consilii Deus, which is blamed by Cartwright in his Mellificium, for not putting Deus in the Genitive Case, as well as admirabilis, (which indeed were rational, if 〈 in non-Latin alphabet 〉 were necessarily a facie, ) but it is also used absolutely with reference unto time, and so there is no need that the following words should be regulated thereby. So is it twice used, as Prov. 8. v. 22. 〈 in non-Latin alphabet 〉 , and before his works, that were wrought; that is from Eternity. And v. 23. 〈 in non-Latin alphabet 〉 ; and before the World. And in that sense is 〈 in non-Latin alphabet 〉 always used; as Isaiah 23. v. 7. Psalm 78. v. 2. Isa. 46. v. 10. And thus the words will yield a better sense than a facie admirabilis Consilii Deus ; or that which they are cast into by Seb. Munster; mirificantis consilium Deo fortissimo qui manet in secula. For there is no need a we have seen that the words should be cast into the Genitive Case by 〈 in non-Latin alphabet 〉 . And although the Targumist rendereth 〈 in non-Latin alphabet 〉 the Participle, Counselor, by the Substantive 〈 in non-Latin alphabet 〉 Counsel, yet this hinders not, but that it may express one of his Names: Wonderful, Counsel, God ; or mirificans consilium Deus ; or, the God of Wonderful counsel. One, from some of the Jews, takes another way to pervert these words. Consiliarius, Deus fortis, imo saith he, Consultator Dei fortis; i. Qui in omnibus negotiis consilia a Deo poscet, per Prophetas scilicet ; whereby this clear and honorable Testimony given unto the Deity of our Lord Jesus Christ, is weakened and impaired.

Again the Targumist renders 〈 in non-Latin alphabet 〉 be called, by 〈 in non-Latin alphabet 〉 in a Passive Sense; which obviates the principal exception of the Modern Jews, who interpret it Actively, that it may be referred to God the Wonderful Counselor, who shall call him the Prince of Peace. But as this is contrary to the Targum, so also to the use of the word in like cases. For this Declaration of the Name of the Child promised, answers the Proclamation made of the Name of God, Exod. 34. v. 6. where 〈 in non-Latin alphabet 〉 is well rendered by Ours, and proclaimed, or, and there was proclaimed; the name following sounded in his ears. Where the Vulgar Latin translating the word Actively, and applying it unto Moses; Stetit Moses cum eo invocans nomen Domini, quo transcunte coram eo ait, Dominator Domine Deus ; Moses stood with him calling on the Name of the Lord, who passing by he said, O mighty Ruler, Lord God ; both corrupts the proper sense of the words, and gives us that which is directly untrue : For not Moses, but God himself gave out and proclaimed that Name as it is said expressly that he would do, Chap. 33. v. 19. and as Moses himself afterwards pleaded that he had done, Numb. 14. v. 17, 18. But this by the way, to obviate the Judaical Sophism mentioned, that would make all the names in the Text, unless it be the Prince of Peace, to precede the Verb, and that to be actively understood.

[§ 31] It follows in the Targum ; 〈 in non-Latin alphabet 〉 ; The words are variously rendered; some refer 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 that goes before; so expressing them by, Deus Fortis, or Fortissimus ; the mighty God. Others as the Translation in the Biblia Regia, and Londin. refer to the words following, 〈 in non-Latin alphabet 〉 , and render it by Vir, the man; vir permanens in aeternum ; the man abiding forever ; but it doth not seem that this sense will hold; for although 〈 in non-Latin alphabet 〉 do signify a man ; the same with the Hebrew 〈 in non-Latin alphabet 〉 , yet 〈 in non-Latin alphabet 〉 is not so used, but only for Fortis or Fortissimus, 〈 in non-Latin alphabet 〉 the word used in the Original is applied to God and men; but here it seems to be joined with 〈 in non-Latin alphabet 〉 , and to signify as by us translated the mighty God ; which the Targumist endeavored also to express; and so by 〈 in non-Latin alphabet 〉 permanens in secula, abiding forever, he rendereth 〈 in non-Latin alphabet 〉 the Father of Eternity, significantly enough. Also 〈 in non-Latin alphabet 〉 is joined by some with 〈 in non-Latin alphabet 〉 ; and rendered Messia Pacis, for 〈 in non-Latin alphabet 〉 the Prince of Peace; but this connection of the words those that follow will not well bear; wherefore, they place the name Messiah absolutely, and render the following words, whose Peace shall be multiplied unto us in his Days.

[§ 32] And this Testimony of their Targum, the present Jews are much to be pressed withal; and there are not many from which they feel their entanglements more urgent upon them. And it would at the same time, move compassion at their blindness, and indignation against their obstinacy, for any one seriously to consider how woefully they wrest the words up and down to make a tolerable application of them unto Hezekiah, whom they would fix this Prophesy upon; and on the occasion given us by the Targum, I shall take a little view of their sentiments on this place of the Prophet. That of old they esteemed a Prophesy of the Messiah, not only the Targum as we have seen, but the Talmud also doth acknowledge. Besides also they manifest the same conviction in their futilous Traditions. In Tractat. Saned. Distino. Cholech ; They have a Tradition that God thought to have made Hezekiah to be the Messiah, and Sennacherib to have been Gog and Magog ; but 〈 in non-Latin alphabet 〉 , the Property of Judgment interposed, and asked why David rather was not made the Messiah, who had made so many Songs to the praise of God. And Rabbi Hillel, as we shall see afterwards, contended, that Israel was not anymore to look for a Messiah, seeing they enjoyed him in Hezekiah. Now these vain Traditions arose merely from the concessions of their old Masters, granting the Messiah to be here spoken of, and the craft of their later ones, wresting the words unto Hezekiah, so casting them into confusion, that they knew not what to say, nor believe; But let us see how they acquit themselves at last in this matter.

Four things are here promised concerning this Child, or Son that should be given [§ 33] unto the Church. (1.) That the Government should be on his shoulder. (2.) That his name should be call • d Wonderful, Counselor, the mighty God, the Everlasting Father, the Prince of Peace. (3.) That of the increase of his Government there should be no end. (4.) That he should sit on the Throne of David to order it forever. And we may see how well they accommodate these things unto Hezekiah, their endeavors being evidently against the Faith of the ancient Church, the Traditions of their Fathers, and it may be doubted their own light and conviction.

First, The Government shall be on his shoulder, saith Sol. Jarchi; Because the Rule and yoke of God shall be upon him in the study of the Law ; This pleaseth not Kimchi (as it is indeed ridiculous) and therefore he observeth that mention is not made of the Shoulder, but with reference unto Burden and weight; whence he gives this interpretation of the words. 〈 in non-Latin alphabet 〉 ; Because Ahaz served the King of Assyria, and his burden was on his shoulder, he says of this Child, he shall not be a servant with his shoulder, but the Government shall be on him. And this it seems is all that is here promised; and this is all the concernment of the Church in this Promise; Hezekiah shall not serve the King of Assyria. Neither is it true, that Ahaz served the King of Assyria under tribute; and it may seem rather that Hezekiah did so for a season, seeing it is expressly said, that he rebelled against him, and served him no more: 2 Chron. 18. v. 7. Yea, plainly he did so, and paid him by way of tribute, three hundred Talents of Silver, and thirty talents of Gold, 2 Kings 18. v. 14. So He. Ibn Ezra passeth over this expression without taking notice of it.

Secondly, As to the name ascribed unto him, they are for the most part agreed, and [§ 34] unless that one evasion which they have fixed on, will relieve them, they are utterly silent; Now this is, as was before declared, that the words are to be read, The Wonderful, Counselor, the mighty God, the Everlasting Father, shall call his Name the Prince of Peace ; so that the Prince of Peace only is the name of the promised Child, all the rest are the Name of God. But (1.) If words may be so transposed, and shufled together, as they are to produce this sense, there will nothing be left certain in the Scripture; nor can they give any one instance of such a disposal of words, as they fancy in this place. (2.) The very reading of the words rejects this Gloss, He shall call his Name Wonderful ; (3.) It is the name of the Child, and not of God that gives him, which is expressed for the comfort of the Church: (4.) What tolerable Reason can be given for such an accumulation of Names unto God in this place? (5.) There is nothing in the l • ast, not any distinctive accent, to separate between the Prince of Peace, and the expressions foregoing; but the same Person is intended by them all; so that it was not Hezekiah, but the mighty God himself, who in the Person of the Son was to be incarnate, that is here spoken of.

Besides, on what account should Hezekiah so eminently be called The Prince of Peace? [§ 35] 〈 in non-Latin alphabet 〉 . A Prince, is never used in the Scripture with reference unto anything, but he that is so called, hath chief Power and Authority over that whereof he is the 〈 in non-Latin alphabet 〉 Prince, Chief, or Captain; as 〈 in non-Latin alphabet 〉 is the General, or Chief Commander of the Army, under whose Command, and at whose disposal it is. By the Greeks it is rendered 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; as the Apostle calls our Lord Jesus Christ 〈 in non-Latin alphabet 〉 , Acts 13.15. the Prince of Life ; and 〈 in non-Latin alphabet 〉 , Heb. 2. v. 10. The Prince or Captain of Salvation. Nor is the word once in the Old Testament applied unto any one, but he that had Power and Authority over that which he was the 〈 in non-Latin alphabet 〉 , or Prince of, to give, grant, or dispose of it, as he thought meet; And in what sense then can Hezekiah be called the Prince of Peace? Had he the Power of Peace of any sort in his hand? Was he the Lord of it? Was it at his disposal? The most of his reign he spent in War; first with his Neighbors the Philistines, 2 Kings 18. v. 8. And afterwards with the King of Assyria ; who took all the Cities of Judah, one or two only excepted, 2 Kings 18. v. 13. And in what sense shall he be called the Prince of Peace? The Rabbins, after their wonted manner to fetch anything out of a word whether it be ought to their Purpose or no, answer, that it was because of that saying, Isa. 39. v. 8. For there shall be Peace and Truth in my days. But this being spoken with respect unto the very latter part of his Raign, and that only with reference unto the Babylonian Captivity which was afterwards to ensue, is a sorry foundation to entitle him unto this illustrious Name, the Captain, Prince, or Lord of Peace; which bespeaks one that had all Peace, (and that in the Scripture Language, is all that is Good or prosperous both temporal and spiritual, in reference unto God and man) in his power and disposal. And yet this is the utmost that any of them pretend to give countenance unto this Appellation.

[§ 36] Abarbinel, who heaps together the Interpretations, Conjectures and Traditions of most that went before him, seems to agree with Kimchi in that, of the Government being upon his Shoulder, because his Father Ahaz sent 〈 in non-Latin alphabet 〉 , a Present unto the King of Assyria, but he did not; whereas it is expressly said, that he paid him Tribute of three hundred Talents of Silver and thirty Talents of Gold, for the raising whereof, he emptied his own Treasures, and the Treasures of the House of God, yea, and cut off the Gold from the Doors and Pillars of the Temple, 2 Kings 18. v. 15, 16. yet he mentions that other fancy of Rashi about the study of the Law, and so leaves it. But in this of the Name ascribed unto him he would take another course; For finding Hezekiah in their Talmud. Tract. Saned. Pereck Chelek, called by his Masters, 〈 in non-Latin alphabet 〉 , He who had eight names, as Sennacherib is also childishly there said to have had, he would in the first place, ascribe all these names unto Hezekiah, giving withal such Reasons of them, as I dare not be so importune on the Readers patience, as to transcribe; and himself after he had ascribed this Opinion to Jonathan the Targumist, and Rashi, embraceth the other of Kimchi before confuted. And yet knows not how to abide by that neither.

[§ 37] Thirdly, How can it be said of Hezekiah, that of the increase of his Government there should be no end ; seeing he lived but four and fifty years, and reigned but twenty five, And his own Son Manasseh who succeeded him, was carried captive into Babyl • n. But as unto this Question, and that which follows, about his sitting upon the Throne of David forever, after they have puzzled themselves with the great Mystery of Mem Clausum in 〈 in non-Latin alphabet 〉 , they would have us to suppose that these words concerned only the life of Hezekiah, though it be not possible that any other word should be used more significantly expressing Perpetuity.

Of the increase of his Government, 〈 in non-Latin alphabet 〉 no end, it shall be endless; and he shall rule 〈 in non-Latin alphabet 〉 , from hence, or now, and, unto forever, for evermore.

And thus by the Vindication of this Place from the Rabbinical Exceptions, we have not only obtained our principal intention, about the promise of a Deliverer, but also shown, who and what manner of Person he was to be, even a Child that was to be born, who should also be, the Mighty God, the Everlasting Father, the Prince of Peace, whose Rule and Dominion was to endure forever.

[§ 38] Isaiah 10. v. 27. The yoke shall be destroyed because of the Annointing. Targum ; 〈 in non-Latin alphabet 〉 ; and the People shall be broken before the Messiah. And it may be some respect may be had in these words unto the Promised Seed, upon whose account the yoke of the oppressors of the Church shall be broken; but the words are variously interpreted, and I shall not contend.

[§ 39] Isaiah 11.1. And there shall come forth a rod out of the stemm of Jesse, and a branch shall grow out of his Roots. Targum. 〈 in non-Latin alphabet 〉 ; And a King shall come forth from the Sons of Jesse, and Messiah shall be anointed from the Sons of his Sons ; his Posterity.

Ver. 6. The Wolf shall dwell with the Lamb: Targum 〈 in non-Latin alphabet 〉 , In the days of the Messiah of Israel peace shall be multiplied in the earth, —and the Wolf shall dwell with the Lamb. That this Chapter contains a Prophesy of the Messiah and his Kingdom, and that immediately and directly, all the Jews confess; Hence is that part of their usual Song in the Evening of the Sabbath.

They call him the Son of Jesse from this place; which makes it somewhat observable that some Christians, as Grotius, should apply it unto Hezekiah, Judaizing in their interpretations beyond the Jews. Only the Jews are not well agreed in what sense those words, the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, &c. are to be understood. Some would have it, that the nature of the brute Beasts shall be changed in the days of the Messiah ; but this is rejected by the wisest of them, as Maimonides, Kimchi, Ibn Ezra and others; and these interpret the words 〈 in non-Latin alphabet 〉 , allegorically, applying them unto that Universal Peace which shall be in the world in the days of the Messiah. But the Peace they fancy, is far from answering the words of the Prophesy, which express a change in the nature of the worst of men, by virtue of the Rule and Grace of the Messiah. I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine, or the Holy Land, he interprets the latter end of the tenth Chapter, to the destruction of them on both sides by God, whereon their Messiah should be revealed, as is promised in this, which he expresseth in the close of his Exposition of the first Verse of Chap. 11. 〈 in non-Latin alphabet 〉 ; And there shall prevail great War between the Nations of the world, one against another, on, or for the Holy Land, and strong Nations shall fall in it by the sword of one another, and therefore it is said, behold the Lord, the Lord of Host shall lop. Chap. 10. v. 33. And a little after, he adds, 〈 in non-Latin alphabet 〉 ; in the midst of that War shall Messiah the King be revealed ; For those Nations he would have had to be Gog and Magog ; and in many places doth he express his hopes of the ruin of the Christians by that War; but the issue hath disappointed his hopes and desires.

Ise. 16. v. 1. Send ye the Lamb to the Ruler of the Land. Targum, 〈 in non-Latin alphabet 〉 ; [§ 40] They shall bring their Tribute unto the Messiah of Israel. O • serving as it should seem, that the Moabites unto whom these words are spoken, were never after this time tributary to Judah, and withal considering the Prophesy of v. 5. which he applies also (and that properly) unto the Messiah, the Targumist conceived him to be the 〈 in non-Latin alphabet 〉 , or Ruler here mentioned, unto whom the Moabites are invited to yield obedience; and I conceive it will not be very easy to fix upon a more genuine sense of the words. So also ver. 5. Then shall the Throne of the Messiah of Israel be prepared in Goodness. Doubtless with more Truth than those Christians make use of, who wrest these words also to Hezekiah.

Isa. 28.5. In that day shall the Lord of Hosts be for a Crown of Glory; Targum ; [§ 41] 〈 in non-Latin alphabet 〉 , the Messiah of the Lord of Hosts : the Lord of Hosts, in and with the Messiah, who is the Crown of Glory, and Diadem of Beauty in his Kingly Office and Rule unto the Remnant of his People that shall be saved by him.

Isa. 42. v. 1. Behold my servant whom I uphold; my Elect. Targum, 〈 in non-Latin alphabet 〉 , [§ 42] Behold my servant the Messiah. How much better than the Translation of the LXX. 〈 in non-Latin alphabet 〉 ; applying the words to the whole People of Israel, whereas they are expressly referred to the Lord Christ, Mat. 12. v. 17, 18. And Kimchi on this place, 〈 in non-Latin alphabet 〉 , behold my servant; that is Messiah the King ; And Abarbinel confutes both R. Saadias, and Ibn Ezra with sharpness, who were otherwise minded. How much better than he of late, who interprets these words of Isaiah himself, unto whom not one letter of the Prophesy can receive any tolerable accommodation. It is the Messiah then, by their own confession, who is intended in this Prophesy; who is described not on horse-back in his harness as a great Warriour, such as they expect him, but one filled with the Spirit of the Lord, endowed with meekness, suffering opposition and persecution, bringing forth righteousness and truth unto the Gentiles, who shall wait for his Law, and receive it, when it is rejected by the Jews, as the event hath manifested, Isa. 43. v. 10. My servant whom I have chosen; Targum. My servant Messiah in whom I rest.

Isa. 52.13. Behold my servant shall prosper. Targum, 〈 in non-Latin alphabet 〉 ; Behold [§ 43] my servant the Messiah shall prosper ; In these words begins that Prophesy which takes up the remainder of this Chapter, and that whole Chapter that follows; in the tenth Verse whereof there is mention made again of the Messiah. And this is an evidence to me that the Jews however bold and desperate in corrupting the sense of the Scripture, to countenance their infidelity, yet have not dared to intermeddle with the letter its self, no not in the Targums, which are not so sacred with them as the Text. For whereas the application of this Prophesy unto the Messiah is perfectly destructive to their whole present Perswasion and Religion, with all the hopes they have in this world, or for another, yet they never durst attempt the corrupting of the Targum where it is done, so plainly; which yet for many Generations they had in their own power, scarce any notice being taken of it by any Christians in the world. But concerning this place we must deal with them afterwards at large.

[§ 44] Jerem. 23. v. 5. And I will raise unto David a Righteous Branch. Targum: 〈 in non-Latin alphabet 〉 ; and I will raise up unto David Messiah the Righteous. This is he who in the next Verse is called 〈 in non-Latin alphabet 〉 Jehovah our Righteousness. The Jews generally agree that it is the Messiah who is here intended; and whereas a late Christian Expositor would have Zerubbabel to be designed in these words, Abarbinel himself, gives many reasons why it cannot be applied unto any one under the Second Temple. For saith he, during that space, no one reigned as King of the house of David, nor did Judah and Israel dwell then in safety and security, they being continually oppressed, first by the Persians, then by the Grecians, and lastly, by the Romans. So He and truly; and I see no Reason, why one should pervert the Promises concerning the Messiah, when they cannot tolerably accommodate them unto any other.

For the Preservation of the name of this Righteous Branch, 〈 in non-Latin alphabet 〉 , Jehovah our Righteousness ; we may bless God for the Original ; For the Old Translations are either mistaken, or corrupt, or perverted in this place. The Vulgar Latin is the best of them which reads, Dominus justus noster; our Righteous Lord ; which yet corrupts the sense; and gives us an expression, that may be assigned unto any Righteous King.

The LXX. far worse; 〈 in non-Latin alphabet 〉 ; And this is the name that the Lord shall call him Josedec. A corrupt word formed out of the two Hebrew words in the Original, signifying nothing, but perverted as it were on purpose to despoil the Messias of his glorious name, the evidence of his eternal Deity. Symmachus 〈 in non-Latin alphabet 〉 ; Lord justify us ; He seems as one observes to have read 〈 in non-Latin alphabet 〉 in Pihel ; but yet this also obscures the Text.

The Chaldee according unto its usual manner, when anything occurs which its Author understood not, gives us a gloss of its own sufficiently perverting the sense of the place. 〈 in non-Latin alphabet 〉 let righteousness come forth to us from before the Lord in his days. Let them consider this instance, which is but one of many that may be given, who are ready to despise the Original Text, to prefer Translations before it, and to cherish suspicions of its being corrupted by the Jews, or of their arbitrary inventions of its Points or Vowells, whereby the sense of the words is fixed and limited. Can there be any clearer acquitment of them in this matter, than this certain Observation; that every place almost which bears Testimony unto anything concerning the Messiah which is denied by them, is far more clear in the Original, than in any old Translation what ever. And hereof we have an eminent instance in this place, where this name denoting undeniably the Divine Nature of the Messiah, is preserved entire only on the Original, and that as it is pointed, as some fancy by some Jewish Masarites who lived they know not where, nor when. And those amongst ourselves who are ready to give countenance unto such Opinions, or to admire the promoters of them, may do well to consider what reflection they cast thereby on that Translation which is of use among us, by the Command of Authority, than which there is no one extant in the world, that is more Religiously observant of the Hebrew Text, and that as pointed in their Bibles; nor hath it any regard unto any, or all Translations, where they differ from the Original, as may be seen with especial respect unto that of the LXX. the stream that feeds most of the rest, in above a thousand places. But this by the way.

One of late hath applied this name unto the People of Israel ; and interprets the words, Deus nobis been fecit; God hath done well unto us. But we have had too much of such bold and groundless conjectures about the fundamentals of our Faith and Worship. The Jews seek to evade this Testimony, by instances of the Applications of this name to other things; as the Altar built by Moses, the Ark, and the City of Jerusalem. But it is one thing to have the name of God called on a place or thing to bring the occasion of it unto remembrance; another to say that this is the name of such a Person, Jehovah our Righteousness. And whereas the Holy Ghost says expressly that this is his name, the Jews must give us leave to call him so, and to believe him so; which is all we contend for. Of the same importance with this Prophesy is that of Ezek. 37. v. 24.

Jerem. 30.21. Their Nobles shall be of themselves and their Governor shall proceed from [§ 45] the midst of them. Targum; Their King shall be anointed from amongst them; and their Messiah shall be revealed unto them. And upon his account it is that God enters into a new Covenant with his People: v. 22.

Jerem. 33. v. 13, 15. For those words, Flocks shall pass again under the hand of him that telleth them, the Targum reads, 〈 in non-Latin alphabet 〉 , and the People shall be yet gathered by the Messiah ; and a Prophesy of him it is no doubt, as the fifteenth Verse makes it evident, where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up unto David ; who also is promised in the sixth Verse, as the Abundance, or Crown of Truth and Peace; yet one of late hath wrested this place also to Zerubbabel.

Hos. 3.5. Seek the Lord their God and David their King. Targum, 〈 in non-Latin alphabet 〉 ; [§ 46] and shall obey the Messiah the Son of David their King ; The Rabbins are divided about this place; some of them acknowledging the Messiah to be intended, others referring the Prophesy unto the Temple, or House of the Sanctuary built by the Son of David. But the words themselves, with the denotation of the time for the accomplishment of this Prophesy in the end of the Verse, will allow of no application unto any other; and plainly discovers his mistake who would wrest this Text also to Zerubbabel.

Hos. 14.8 Targum, They shall sit under the shadow of Messiah: See Cant. 2.3.

Micah. 4. v. 8. And thou Tower of the flock, &c. 〈 in non-Latin alphabet 〉 ; [§ 47] And thou Messiah of Israel, who art hid because of the sins of the Congregation of Zion, to thee the Kingdom shall come. This gloss I confess draws upon the Lees of Talmudical Rabbinism ; for they fancy that their Messiah was long since born, even at the appointed time, but is kept hid, they know not where, because of the sins of Israel.

Micah 5. v. 2. But thou Bethlehem Ephratah, though thou be little among the thousands [§ 48] of Judah, yet out of thee shall he come forth unto me the Ruler over Israel, whose goings forth have been from of old, from everlasting. Targ. 〈 in non-Latin alphabet 〉 ; out of thee shall the Messiah come forth before me to exercise Rule over Israel. This Prophesy was famous among the Jews of old, as designing the place where the M • ssiah was to be born, which alone is done here; and its signal accomplishment is recorded, Matth. 2.1, 5, 6. Luke 2.6, 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended. And yet this consent of all the Jews, Antient and Modern, with the application of it unto the true Messiah in the Gospel, manifesting the Catholic consent of both Churches Judaical and Christian about the sense of this place, hinder not one from interpreting this place of Zerubbabel, whose goings forth as he supposeth, are said to be of old, from everlasting, because he came of the ancient Kingly House of David, whereas not one word of the Prophesy ever had any tolerable appearance of accomplishment in him. For neither was he born at Bethlehem, nor was he the Ruler over the Israel of God; much less had he the least share or interest in those eternal Goings forth which are expressed in the close of the Verse. The words are an express description of the Person of the Messiah, who though he was to be born in the fullness of time at Bethlehem, yet the existence of his Divine Nature was from of old, from Everlasting. And the Jews know not how to evade this Testimony. Rashi adds in the interpretation of the words, only that of Psalm 72. v. 17. 〈 in non-Latin alphabet 〉 , which we have rendered, his name shall be continued as long as the Sun ; not reaching the sense of the place. 〈 in non-Latin alphabet 〉 is rendered by the Targum 〈 in non-Latin alphabet 〉 ; and before the Sun was, an expression of Eternity. As Prov. 8. v. 23. Kimchi and Ibn Ezra would have the words respect that long season that was to be between David and the Messiah. Bethlehem, saith Kimchi that is David who was born there, and 〈 in non-Latin alphabet 〉 , there is a long time between David and the Messiah ; But this Gloss is forced, and hath nothing in the words to give countenance unto it. It is the Messiah that is said to be born at Bethlehem, and not David, as shall afterwards be evinced; And 〈 in non-Latin alphabet 〉 , denotes some Acts, or actings of him that is spoken of and not his Relation unto another not spoken of at all. Neither do those words 〈 in non-Latin alphabet 〉 denote a long time, but directly that which is before all times; See. Prov. 8.22. He yet proceeds to answer them who say the Messiah is God from this place, because of this description of him. And first rejects the Lord Christ from being here intended, as supposing an Objection to be made with reference unto him, though he express it not; for saith he 〈 in non-Latin alphabet 〉 this is an answer unto them, 〈 in non-Latin alphabet 〉 . He ruled not over Israel but they ruled over him. Where it is evident that some sentence written by him is left out of the Copies Printed among Christians. But poor, blind, blasphemous wretch; this boast hath cost him and his associates in infidelity full dear. It is true, their Progenitors did unto him what ever the Counsel of God had determined; But notwithstanding all their rage, he was exalted by the right hand of God, and made a Prince and a Savior, having ruled ever since over the whole Israel of God, by his Word and Spirit, and over them, his stubborn Enemies with a Rod of Iron. He adds that it is false that these words are applicable unto the Eternity of God, for saith he 〈 in non-Latin alphabet 〉 , God was before the days of everlasting ; as though in the same sense God were not expressly said to be 〈 in non-Latin alphabet 〉 as here; see Habbak. 1.11. and to be from everlasting. And this place is well expounded by Prov. 8. v. 21, 22, 23. as some of the Rabbins acknowledge; so that we have in it, an eminent Testimony given unto the Person of the Messiah, as well as unto the place of his Nativity. Of which we shall treat afterwards.

[§ 49] Zech. 3.8. For behold I will bring forth my servant the Branch. Targum. 〈 in non-Latin alphabet 〉 , Behold I bring forth my servant the Messiah who shall be revealed. This Revelation of the Messiah relates unto their apprehension of his being born long since, but to lie hid because of their sins, as was before intimated. And in like manner is he three times more mentioned by the Targumist in this Prophesy, Chap. 4. v. 7. Chap. 6. v. 12. Chap. 10. v. 4. In all which places he is certainly designed by the Holy Ghost. There are also many of them, who acknowledge him to be intended, Chap. 9. v. 9. Chap. 11. v. 12, 13. Chap. 12. v. 10. where he is not mentioned in the Targum. I have not insisted on these Places, as though they were all the Testimonies that to the same purpose might be taken out of the Prophets, seeing they are a very small portion of the Praedictions concerning the Person, Grace and Kingdom of the Messiah, and not all those which are most eminent in that kind; but because they are such as wherein we have either the consent of all the Jews with us in their application, from whence some advantage may be taken for their conviction, or we have the suffrage of the more ancient and authentic Masters to reprove the Perversness of the Modern Rabbins withal.

[§ 50] And this is He whom we inquire after. One who was promised from the Foundation of the world, to relieve mankind from under that state of Sin and Misery whereinto they were cast by their Apostasy from God. This is he who from the first Promise of him, or intimation of Relief by him, was the Hope, Desire, Comfort, and Expectation of all that aimed at Reconciliation and Peace with God; Upon whom all their Religion, Faith and Worship was founded, and in whom it centered. He, for whose sake, or for the bringing of whom into the world, Abraham and the Hebrews his Posterity were separated to be a peculiar people distinct from all the Nations of the Earth; In the faith of whom, the whole Church in, and from the Days of Adam, that of the Jews in especial, celebrated its Mystical Worship, endured Persecution and Martyrdom, waiting and praying continually for his Appearance; He whom all the Prophets taught, Preached, Promised, and raised up the Hearts of Believers unto a desire and expectation of, describing before hand his sufferings, with the Glory that was to ensue. He of whose coming a Catholic Tradition was spread over the world, which the old Serpent, with all his subtility, was never able to obliterate.

Exercitatio X.

WEE have seen how plentifully God instructed the Church of old, by his [§ 1] Prophets, in the knowledge of the Person, Office, and work of the Messiah. And this He did, partly, that nothing might be wanting unto the Faith and Consolation of Believers, in a suitableness and proportion unto that condition of Light and Grace, wherein it was his good pleasure to keep them before his actual coming; and partly, that his Righteous Judgments in the rejection and ruin of those who obstinately refused him, might from the means of their conviction be justified and rendered glorious. Neither were these Promises and Predictions alone the means whereby God would manifest and reveal him unto their faith.

There are two things concerning the Messiah, which are the Pillars and Foundation of the Church. The One is his Divine Nature ; and the other his Work of Mediation in the Att • nement for sin, which he was to make by his suffering, or the Sacrifice of himself. For the Declaration of these, unto them who according unto the Promise looked for his coming, there were two especial ways or means graciously designed of God. The latter of these ways, was that Worship which he instituted, and the various Sacrifices which he appointed to be observed in the Church, as Types and Representations of that one Perfect Oblation which he was to offer in the Fulness of time. The unfolding and particular application of this way of Instruction, is the principal design and scope of the Apostle in his Epistle unto the Hebrews. Whereas therefore that must be at large insisted on in our Exposition of that Epistle, I shall not anticipate what is to be spoken concerning it in these previous Discourses, which are all intended in a subserviency thereunto. The other way which concerns his Divine Person, was by those Visions and Appearances of the Son of God as the Head of the Church, which were granted unto the Fathers under the Old Testament. And these as they are directly suited unto our Purpose, in our enquiry after the Pro • nosti •• s of the Advent of the Messiah, so are they eminently useful for the conviction of the Jews. For in them, we shall manifest that a Revelation was made of a di • tinct P • rson in the Deity, who in a peculiar manner did manage all the concernments of the Church after the entrance of sin. And herein also according unto our proposed Method, we shall inquire what Light concerning this Truth hath been received by any of the Jewish Masters ; as also manifest, what confusions they are driven unto, when they seek to evade the Evidence that is in the Testimonies to this Purpose.

[§ 2] There is frequent mention in the Targumists of 〈 in non-Latin alphabet 〉 , The Word of the Lord. And it first occurs in them, on the first appearance of a Divine Person, after the Sin and Fall of Adam. Gen. 3. v. 8. The words of the Original Text are; 〈 in non-Latin alphabet 〉 ; and they heard the voice of the Lord God walking in the Garden. The Participle 〈 in non-Latin alphabet 〉 walking, may be as well referred unto 〈 in non-Latin alphabet 〉 the voice, as unto 〈 in non-Latin alphabet 〉 , the Lord God; vocem Domini Dei ambula • tem. And although 〈 in non-Latin alphabet 〉 most commonly signify 〈 in non-Latin alphabet 〉 , or verbum pr • l • tum, the outward voice, and sound thereof, yet when applied unto God, it frequently denotes 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 to this voice of the Lord, which elsewhere are assigned 〈 in non-Latin alphabet 〉 , Heb. 1. v. 3. to the word of his Power, which the Syriac renders by the Power of his Word, intending the same thing. Now all these mighty works of Creation or Providence which are assigned 〈 in non-Latin alphabet 〉 , to this voice of the Lord, or 〈 in non-Latin alphabet 〉 , to the word of his Power, or his powerful Word, are immediately wrought per 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 may also denote 〈 in non-Latin alphabet 〉 , 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 until after this, v. 9. The Lord God called unto Adam, and said unt • him.

And this change of the appearance of God, some of the Jews take notice of; so the Author of Tseror Hamm • r, Sect. Bereshith, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 ; And they heard the voice of the Word of the Lord God walking in the Garden. So all the Targums ; and that of Jerusalem begins the next Verse accordingly, 〈 in non-Latin alphabet 〉 ; 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 usual amongst th • m to • xpress their conc • ptions of the Son of God, by the name of 〈 in non-Latin alphabet 〉 , or the Word of God, the same with 〈 in non-Latin alphabet 〉 .

So doth Philo express their sense, de Confusione Linguarum, 〈 in non-Latin alphabet 〉 . If any be not yet worthy to be called the Son of God, yet endeavor thou to be conformed unto his first begotten Word; the m • st ancient 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 S • 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 human shape, the Word, the FIRST BEGOTTEN WORD. And he expresseth himself again to the same purpose. 〈 in non-Latin alphabet 〉 . 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 ancient 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 〈 in non-Latin alphabet 〉 , the Word, that is 〈 in non-Latin alphabet 〉 ; 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 everything, let it be, and it was made, as the Psalmist expresseth it, He spake and it was done, he commanded and it stood fa • 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , the eternal Word, which was unto them 〈 in non-Latin alphabet 〉 , the formative or creative Power of the Universe, 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 Mohammedans themselves, this is the the name that in their Alcoran they give unto Jesus, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , as the Voice of the Almighty, are rendered by the Targumist, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , the Voice of the WORD, that is of God, who was represented in that Vision, as shall be manifested.

Some would put another sense on that Expression of the Targumists, as though it intended nothing but God himself; and instances of the use of it in that sense have been observed. As Eccles. 8. v. 17. If a wise man say 〈 in non-Latin alphabet 〉 in his word, that is, say in himself; Gen. 6. v. 6. It repented the Lord 〈 in non-Latin alphabet 〉 in his word ; Also Ruth 3. v. 8. is urged to give countenance unto this suspicion; As did Paltiel the Son of Laish, who placed his sword 〈 in non-Latin alphabet 〉 ; between his Word and Michal the daughter of Saul the Wife of David. But (1.) The former places use not the word 〈 in non-Latin alphabet 〉 which is peculiar unto the sense contended for; (2.) The Targums on the Hagiographa are a late Postalmudical endeavor, made in imitation of those of Onkelos and Ben Uzziel, when the Jews had lost both all sense of their old Traditions, and use of the Chaldee Language, any other than what they learned from those former Paraphrases. Nothing therefore can hence be concluded as to the intention of the Targumists in these words. And they can have no other sense in that of Psalm 110. v. 1. 〈 in non-Latin alphabet 〉 ; The Lord said in, or to his word ; for, to my Lord, as in the Original.

The Jews discern that 〈 in non-Latin alphabet 〉 walking, relates in this place immediately to 〈 in non-Latin alphabet 〉 , [§ 3] the voice, and not unto 〈 in non-Latin alphabet 〉 , the Lord God, and therefore endeavor to render a Reason of that kind of Expression. So Ibn Ezra on the place giveth instances where a voice or sound in its Progress is said to walk. As Exod. 19. v. 19. 〈 in non-Latin alphabet 〉 ; the voice of the Trumpet went and waxed strong ; and Jer. 46. v. 22. 〈 in non-Latin alphabet 〉 ; the voice thereof shall go like a Serpent. But these Examples reach not that under consideration. For although 〈 in non-Latin alphabet 〉 may express sometimes the Progression or increase of a Voice, yet it doth not so, but where it is intimated to be begun before; but here was nothing spoken by God, until after that Adam had heard this Word of God walking. And therefore R. Jonah cited by Ibn Ezra would apply 〈 in non-Latin alphabet 〉 walking, unto Adam ; He heard the voice of God, as he was himself walking in the Garden, the absurdity of which Fiction the Words of the Text and Context sufficiently evince. For not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 would answer unto 〈 in non-Latin alphabet 〉 in the beginning of the Verse. It is therefore most probable that in the great alteration which was now coming upon the whole Creation of God, mankind being to be cast out of Covenant, the Serpent and the Earth being to be Cursed, and a way of Recovery for the Elect of God to be revealed, that He, by whom all things were made, and by whom all were to be renewed that were to be brought again unto God, did in an especial and glorious manner appear unto our first Parents, as he in whom this whole dispensation centered, and unto whom it was committed. And as after the Promise given He appeared 〈 in non-Latin alphabet 〉 , in an human shape, to instruct the Church in the Mystery of his future Incarnation, and under the Name of Angel, to shadow out his Office as sent unto it, and employed in it by the Father, so here before the Promise, he discovered his distinct glorious Person, as the eternal Voice or Word of the Father.

[§ 4] Gen. 18. v. 1, 2, 3. And the Lord appeared unto him (Abraham) in the Plains of Mamre, and he sat in the Tent door in the heat of the Day; and he lift up his Eyes and looked, and lo, three men stood by him; and when he saw them, he came to meet them from the Tent door, and bowed himself toward the ground; and said, my Lord if I have now found favor in thy sight, &c. The Jews in Bereshith Ketanna say, that this Appearance of God unto Abraham, was three days after his circumcision, from the sore whereof being not recovered, he sat in the door of his Tent, and that God came to visit him in his sickness. But the Reason of his sitting in the door of the Tent is given in the Text, namely, because it was 〈 in non-Latin alphabet 〉 , as in, or about the heat of the Day, as the day grew hot: in an opposition unto the time of God's appearance unto Adam, which was 〈 in non-Latin alphabet 〉 in the cool air of the day. For as when God comes to curse, nothing shall refresh the creature, though in its own nature suited thereunto, it shall wither in the cool of the day, so when he comes to bless, nothing shall hinder the influence of it upon his creatures, however anything in its self may like the heat of the day be troublesome or perplexing.

[§ 5] He lift up his Eyes and looked, and behold three men stood by him ; The Title is 〈 in non-Latin alphabet 〉 ; The Lord appeared unto him ; and the Narrative is, lo, three men stood by him ; The Lord therefore was amongst them. And it seems to be a sudden appearance that was made to him; he saw them on a sudden standing by him; he looked up and saw them; and this satisfied him that it was an heavenly Apparition.

[§ 6] The business of God with Abraham at this time was to renew unto him the Promise of the Blessing Seed, and to confine it unto his Posterity by Sarah, now when he was utterly hopeless thereof, and began to desire that Ishmael might be the Heir thereof. Unto this signal work of mercy, was adjoined the intimation of an eminent effect of Vindictive Justice, wherein God would set forth an Example of it unto all ensuing Generations, in the destruction of Sodom and Gomorrah. And both these were the proper works of him, on whom the Care of the Church was in an especial manner incumbent, all whose blessedness depended on that Promise: and to whom the Rule of the World, the present and future Judgment thereof is committed; that is the Person of the Son. And hence in the overthrow of those Cities, He is said to set forth an ensample of his future dealing with ungodly men, who is to be their Judge, 2 Pet. 2.6.

[§ 7] Ibn Ezra reflects with scorn on the Christians, who from this Place, because three men are said to appear unto Abraham, and he calls them My Lord, would prove the Tri-personality of the Deity. 〈 in non-Latin alphabet 〉 , Because of the appearance of three men, God is three, and he is one, and they are not separated or divided. How then doth he▪ answer what they say? 〈 in non-Latin alphabet 〉 ; Behold they forget that there came two Angels unto Sodom. That is, that two of those who appeared were Angels and no more. But if any Christians have taken these three Persons to have been the three Persons of the Trinity, it were an easy thing to out-balance their mistake, with instances of his own and companions pernicious Curiosities and Errors. It is true, a Trinity of Persons in the Deity cannot be proved from this place, seeing one of them is expressly called Jehovah, and the other two in distinction from him are said to be Angels; so, and no more; Chap. 19.1. But yet a distinction of Persons in the Deity, although not the precise number of them is hence demonstrable. For it is evident that he of the three that spake unto Abraham, and to whom he made his supplication for the sparing of Sodom was Jehovah the Judge of all the world, v. 22, 25. And yet all the three were sent upon the work, that one being the Prince and Head of the Embassy; as he who is Jehovah, is said to be sent by Jehovah, Zech. 2. v. 8, 9. Neither is there any ground for the late Exposition of this and the like places, namely, that a created Angel representing the Person of God, doth both speak and act in his name, and is called Jehovah ; an invention to evade the Appearances of the Son of God under the Old Testament, contrary to the sense of all Antiquity ; nor is any reason or instance produced to make it good. The Jews indeed say, that they were three Angels, because of the threefold work they were employed in, for they say, no more than one Angel is at any time sent about the same work. So one of these was to renew the Promise unto Abraham; another to deliver Lot ; and the third to destroy Sodom. But besides that this is a rule of their own making, and evidently false, as may be seen, Gen. 32. v. 1, 2. 2 Kings 6. v. 17. so in the story its self, it is manifest that they were all employed in the same work; one as Lord and Prince, the other two as his ministering servants.

And this is further cleared in that expression of Moses. Chap. 19. v. 24. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord in Heaven. Targum. 〈 in non-Latin alphabet 〉 from before the Lord, or the face of the Lord. Ibn Ezra answers, 〈 in non-Latin alphabet 〉 , that this is the Elegancy of the Tongue, and the sense of it is, from himself ; and this gloss some of our late Critics embrace. And there are instances collected by Solomon Jarchi to confirm this sense. Namely, the words of L • mech, Gen. 4. v. 23. Hear my voice ye Wives of Lamech; not my Wives. And of David, 1 Kings 1. v. 33. Take with you the servants of your Lord ; not my servants; And of Ahasuerus unto Mordecai, Esther 4. v. 8. Write you for the Jews in the Kings name ; not in my name. But the difference of these, from the words under consideration is wide and evident. In all these places, the Persons are introduced speaking of themselves; and describe themselves, either by their Names or Offices, suitably unto the occasion and subject spoken of. But in this place, it is Moses that speaketh of the Lord, and had no occasion to repeat 〈 in non-Latin alphabet 〉 , were it not to intimate the distinct Persons unto whom that name denoting the nature and self-existence of God was proper; one whereof then appeared on the Earth, the other manifesting his glorious presence in Heaven. Wherefore Rashi observing somewhat more in this expression, contents not himself with his supposed Parallel Places ; but adds, that the 〈 in non-Latin alphabet 〉 , is to be understood; and gives this as a Rule, 〈 in non-Latin alphabet 〉 ; every place where it is said, 〈 in non-Latin alphabet 〉 , and the Lord, He and his House of Judgment are intended ; as if God had a Sanhedrim in Heaven; a fancy which they have invented to avoid the expressions which testify unto a Plurality of Persons in the Deity. There is therefore in this place an Appearance of God in an human shape; and that of one distinct Person in the Godhead; who now represented himself unto Abraham, in the form and shape wherein he would dwell amongst men, when of his seed he would be made flesh. This was one signal means whereby Abraham saw his day and rejoiced, which himself lays upon his Prae-existence unto his Incarnation, and not upon the Promise of his coming. John 8. v. 56, 58. A Solemn Praeludium it was unto his taking of flesh, a Revelation of his Divine Nature and Person, and a pledge of his coming in human nature to converse with men.

Gen. 32. v. 24. And Jacob was left alone; and there wrestled a man with him until [§ 8] the ascending of the morning ; v. 26. And he said, let me go, for the day ascendeth; and he said, I will not let thee go except thou bless me. v. 27. And he said unto him, what is thy name, and he said Jacob. v. 28. And he said, thy name shall be called no more Jacob, but Israel; for as a Prince hast thou Power with God and men, and hast prevailed. v. 29. And Jacob asked him and said, Tell me I pray thee thy name; and he said, wherefore dost thou ask after my name? and he blessed him there. v. 30. And Jacob called the name of the place Peniel, for I have seen God face to face, and my life is preserved. This Story is twice reflected upon in the Scripture afterwards. Once by Jacob himself, Gen. 48. v. 15, 16. And he blessed Joseph and said, God before whom my Fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil bless the Lads. And once by the Prophet Hosea, Chap. 12. v. 3, 4. By his strength he had power with God; yea, he had power over the Angel and prevailed; he wept and made supplication unto him, he found him in Bethel, and there he spake with us, v. 5. Even the Lord God of Hosts the Lord is his memorial. In the first place he is called a man ; there appeared a man, v. 24. In the second Jacob calls him an Angel, the Angel that redeemed me; v. 16. And in the third he is expressly said to be God, the Lord of Hosts, v. 3, 5.

Jacob was now passing with his whole Family into the Land of Canaan to take [§ 9] seizure of it, by virtue of the Promise, on the behalf of his Posterity. At the very entrance of it, he is met by his greatest Adversary, with whom he had a severe contest, about the Promise and the Inheritance its self. This was his Brother Esau, who coming against him with a Power which he was no way able to withstand, he feared that he would utterly destroy both his Person and his Posterity, v. 11. In the Promise about which their contest was, the blessed seed, with the whole Church-state and Worship of the Old Testament was included; so that it was the greatest Controversy, and had the greatest weight depending on it, of any that 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, 〈 in non-Latin alphabet 〉 , A man wrestled with him. A man he is called from his shape, and his actions; he wrestled, 〈 in non-Latin alphabet 〉 that is, saith R. Menachem in Rashi, 〈 in non-Latin alphabet 〉 he dusted ; this saith he, is the sense of 〈 in non-Latin alphabet 〉 , for, 〈 in non-Latin alphabet 〉 , 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 signify 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, 〈 in non-Latin alphabet 〉 ; The Angel the Redeemer, which is the name of the promised Messiah, as the Jews grant, Isa. 59. v. 20. 〈 in non-Latin alphabet 〉 ; And the Goel, the Redeemer shall come to Zion. And he is expressly 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 forever. For in the first place, Jacob prays solemnly unto him for his blessing, Gen. 32.26. and refuseth to let him go, or to cease his supplications until 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 says, he had power with God ; and proves it, because he had power over the Angel and prevailed. And he shows 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 Critics, 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 expressly 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 human nature. And by all this did God instruct the Church in the mystery 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 midst 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 midst of the bush, and said Moses, Moses, and he said here am I. And he said, draw not nigh hither; put off thy shoes 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 Egypt. He whose 〈 in non-Latin alphabet 〉 , or merciful good-will, Moses prays for, Deut. 33. v. 16. And yet he is expressly 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.