^ c^i o^ 5^ sj^ 1:0. .j:::^. s:a. ^^ AT PRINCETON, N. J. I> O TV --^ T I 0 :v C> !•' SAMUEL AONE^V, OF PHILADELPHIA, PA. q4^o. -f--- Citse, SJn'lf\ Ltvision Section... A VIEW O F OUR BLESSED SAVIOUPv'S MINISTRY AND THE PROOFS OF HIS DIVINE MISSION ARISING FROM THENCE. TOGETHER WITH A CHARGE, DISSERTATIONS, SERMONS, AND THEOLOGICAL LECTURES. By the late T H O M A S ^^AND OLPH, D. D. Archdeacon of Oxford, Pre si d en t of C.C.C. AND Margaret Professor of Divinity IN THE University of Oxford. VOLUME THE SECOND. OXFORD: Printed for J. and J. Fletcher in the Turle ; AND Mess, Rivington, St. Paul's Churchyard, London. M DCC LXXXIV. CONTENTS O F VOL. II. SERMONS. SERMON I. The Advantages of Publick Education. Preached at the Anniverfary meeting at the King*$ School, Canterbury. Sept. 13. 1733. 2 Kings Ch. iv. part of the 38th verfe. And Elijha came again to Gilgal — and the fins of the Prophets were Jilting before him, p. i. SERMON II. An Enquiry into the Sufficiency of Reafon In Matters of Religion. Preached before the Univerfity of Oxford. Dec. 17. 1738. 2 Cor. ill. 5. Not that we are fufficient of ourfehes to think any thing as of ourfehes, hut our fufficiency is of God. p. 23." a 4 S E R» CONTENTS. SERMON III. Party-Zeal cenfured. Preached before the Univerfity of Oxford, Jan. 19. 1752. I Cor. iii. 3. Whereas there is among you Envying, and Strife, and Vivijions, are ye not Carnal and walk as Men ? p. 43. SERMON IV. The certainty of a Future State aflerted and vindi- cated againll: the Exceptions of the late Lord Bolingbroke. An Aflize Sermon preached at Oxford, March 6. ^755- Ecclef. xii. 14. God Jloall bring every Work into Judgment, with every fecret thing, whether it be good, or whether it be evil. p. 6y, SERMON V. Chrift the Lord of Glory. Preached before the Univerfity of Oxford. Dec. 9. 1759- John xn. 41. Thefe things /aid Efaias, when he faw his Glory, end /pake of him, p. 100. SER- CONTENTS. SERMON VI. The Ufe of Reafon in Matters of Religion dated and explained. Preached before the Univerfity of Oxford. March ^ 7. 1762. Rom. i. 20. For the invijihie things vf him from the Creation of the IVorld are clearly feen^ being underflood by the things that are made, even his eternal Power and Godhead. p. 142, SERMON VII. Jephthah's Vow confidered. Preached before the Univerfity of Oxford, June 8. 1766. Judges xi. 30, 31. And Jephthah vowed a vow unto the Lord, and faid. If thou fhalt without fail deliver the Children of Ammon into mine hands, then it fcall be, that what- foever cometh forth of the Doors of ray Houfe to meet me, when I return in Peace from the Children of Ammon, Jhall furely be the Lord's, and I will offer ftupforaBurnt.Offering. p. 166. With an Appendix containing a Diflertation on pn Lev. xxvii. 28, 29. — and on the Nature and Kinds of Vows under the Mofaical Law. p. 1 96. SER,- CONTENTS. SERMON Vill. The Witnefs of the Spirit. Preached before the Univerfity of Oxford. Rom. viii. i6. I'he Spirit itfelf beareth witnefs with our Spirit that we are the Children of God. p. 223, SERMON. IX. The Doctrine of Jiiftification by Faith explained. Preached before the Univerfity of Oxford. July 3. 1768. Rom, iii. 28. therefore we conclude that a Man is juflified by Faith without the Leeds of the Law. p. 241. SERMONS. X. XI. The Excellency of the Jewijfh Law vindicated. Preached before the Univerfity of Oxford, Deut. iv. 5, &c. Behold I have taught you Statutes, &c. p. 259." With a DifTertation on the Deftru6lion of the Amalekites. p. 306. And a Comment on Pfalm cix and Iv. p. 315. PRiE- CONTENTS. PRiELECTIONES THEOLOGICjE. PR^LECTIONES I XII. De Teftimoniis Divinse Chrifti Naturse qus ex coUatione Veteris et Novi Teftamenti peti pof- funt. PRiELECTIO I. Ex variis S. S. locis inter fe collatis colligitur Chrifhum fuiffe Mundi creatorem •, ac proinde Beum elTe. p. 339. PR^LECTIO II. Chrlftum Abrahamo et c^eteris Patriarchis appa- ruifie. p. 361. PR^LECTIONES III. IV. Chriftum Ifraelitis per defertum prseivifTe, et illis in monte Sinai apparuifle, et ibi Legem pro- mulgaffe. p. 385. P R 7E L E C T I O N E S V. VI. Chriltum fuifTe cujus Gloria in Templo Hierofoly- mitano inter Cherubim apparuit. p. 412. PRiE< CONTENTS. PR^LECTIONES VII. VIII. Vaticinia de Chriflo, quae ex Efaise Cap. 7, 8, 9, ic, II, 12. apud Evangelilbs citantur, excuti- ""tur, p. 443. PR ^LECTIO IX. Alia de Chriflo Vaticinia, quas ex Efaia, Malachia, et Micha apud Evangeliftas citantur, excutiun- fur. p. 469. PR^LECTIO X. Explicatio Pfalmi Centefimi Decimi. p. 478, PR/ELECTIO XI. De Prophetia Jeremis vel Zechari^ apud Matt, citata. De nominibus et attributis Dei, Chriilo adfcriptis. De Vaticiniis quibufdam Jeremi^ et Hofeae et Zecharis in Chrilto adimpletis. p. 488, PRiELECTIO XII. De Prophetia Efaias in Nov. Teft. citata. Acce- dunt Patrum primasvorum teftimonia de Vati- ciniis et textibus nonnullis ad Chriftum fpeflanti- bus. p. 499. PR^. CONTENTS. PRJELECTIO Xlir. De prima D. Johannis Epiftola. p. 512. PRELECTION ES XIV. XV. De Genealogiis Mofaicis. p. 524. PRE LECTI ONES XVI. XVII. De Difperfione filiorum Nos et Linguarum Con- fufione. P- 543- ERRATA. Page 48. Tiot. /. I. for Sit. V. readSzt. xi. 135. /. 19, /or — for evermore — z« RoTna?ij read the fame in Italick, 352. /. 17. /or vates rr/7^ Vates in the Margin for — quas — read — aquas 541. not. I. 6. /or S sec. 4tuni, read Sxc. 8vum, 551. /. 14. for — fed ifpergere — read — fe difpergere— • the letter d having been moved from its place in the prefs'Work. S E R- V I E O F W OUR BLESSED SAVIOUR'S MINISTRY AND THE PROOFS OF HIS DIVINE MISSION ARISING FROM THENCE. SERMON I. The Advantages of Publick Education. 2 Kings iv. part of Ver. 38. And Elijha came again to Gilgal — and the Sons of the Prophets were fitting before him. I F we look into Hiftory, we fliall find that all SE RM. civilized Nations have made publick Pro- ' vifion, and eftablilhed publick Seminaries, for the Education of fuch as were to be employed in Offices, cither Civil, or Sacred. The Jews, though they enjoyed the Advantages of imme- diate Tnfpiration, yet had their Schools of the Prophets, (appointed, as is mod probable, by the fpecial Direftion of God himfelf ), where the Youth were inftru£led in the Principles of Religion, Vol. II, A and. I. T^he Advantages of Public k Education. SERM. and, by a virtuous and liberal Education, both qualified to difcharge the ordinary Functions of the Miniftry, and alfo better difpofed to receive the extraordinary Gifts of Prophecy and Mira- cles. The Sons of the Prophets here mentioned, are fuch Perfons as received their Education in thefc publick Schools j they are faid to be fitting before Elifhay that is, they were receiving Inftruftions from him ; it being ufual for Difciples to fit be- low at their Mailer's Feet, while they attended his Ledurcs. In allufion to this Cuftom, thef Prophets, on occafion of Elijah's approaching ^ranfation^ thus exprefs themfelves to Elijba : ' Knowefi thou that the Lord will take away thy Mafler from thy Head to day? And for the fame Reafon '' St. Paul is faid to have been brought up at the Feet of Gamaliel. The firft n^ntion we have of thefc Societies of Prophets is ' i Sam. x. Saulj after having been anointed by Samuel, when on his Return he came to the Hill of Gody is faid to meet a Company of Prophets coming down from the High Place, with a Pfaltcry, and other mufical Inftruments, before them. And again, * Chap. xix. 10. we read of another Company of Prophets at Naioth in Ramah, prophefying with Samuel, who flood as appointed over them. In the fecond Book oi Kings we have fre- » 2 Kings ii. 3. * Afts xxii. 3. ' i Sam. x. 5, 10. •• I Sam. xix. 20. quent ^he Advantages of Public k Education: 3 quent Mention of the Sons of the Prophets ; we s E R M. read of their Schools ' at Bethel, ^ at Jericho, and ^' 8 at Gilgal ; we find them prophefying of the ^ranjlation of Elijah ; we find '' Elijha going from Place to Place^ vifiting thefe Schools, and ' read- ing Leftures of Inftrudion there j we ' read of their eating together in publick, ^ of their afking Elijha's Leave to enlarge their Buildings, and afterwards providing themfelves with Materials for that Purpofe. ' From thefe fhort and fcattered Accounts of thefe Schools, or Colleges of the Prophets, thus much may, I think, be coUefbed, that they were Places of publick Education; that the moft eminent among the Prophets pre- fided over them, and inftrufled the Youth there, who were from thence called the Sons, or Difciples of the Prophets -, that thefe Sons of the Prophets were there educated in the ftudy of true Religion and ufeful Learning, and employed in compoling Hymns, finging forth the Praifes of God, and other religious Exercifes j that they lived toge« ther in Societies, eat in common, had Places fet apart for their Habitation, lived under Autho- rity, and were fubjed to ftated Rules of Go- vernment. ' 2 Kings ii. 3. ^ ii. 5. c iv. 38. ' D. 23, ay. ' iv. 38, Sec. k vi. I, &c. ' For a fuller Account of thefe Schools of the Prophets, fee friths Mi/cellanea Sacra, Lib* i. Cap. 10. Ifhtatlfs Schools of the Prophets. Bp. Patrick and Other Commentators on the Places here cited. A z This 4 ^he Advantages of Publkk Education* 8ERM. This Inftitution of thefe Schools among the ^' ancient Jews naturally fuggefts thefe three Things to our Confideration. I. Firft, the Advantages of Education in ge- neral. II. Secondly, the Ufefulnefs of publick Edu- cation. III. Thirdly, the NecefTity of a learned Educa- tion for thofe in particular, who are to be cm- ployed in the Work of the Miniftry. I. As to the Firft of thefe we read in Scrip- ture, that ™ Man is born like a wild AJs's Colt. We come into the World the moft helplefs of all Creatures, and are indebted to the kind Afliftance of others for all our Attainments. We are born indeed with natural Faculties capable of great and noble Improvements ; but thefe Faculties with- out Culture would lie dormant and ufelefs : We bring into the World little more than a Capacity of being taught. Various indeed are Men's Ca- pacities j very different are the Improvements they make, when inftrudtedj but without Inftru6tion very few, if any, would be capable of making any Progrefs in Knowledge. Ignorance and Error would overfpread the whole Worlds Darknefs would cover the Earthy and grojs Darknefs the Peo- "» JoTixi. 12. ^he Advantages of Publick Education. g pie. For this Reafon, as well as others, Educa- S E R M. tion has been often compared to the polifhing of precious Stones: They all lie alike undiftin- guifned in the native Rock ; but, when embel- lifhed by the Hand of the Poliflier, they fhine forth with great variety of Luftres. The great difference obfervable among Mankind feems not to be fo much owing to the difference of their natural Parts, as to the different Manner of their Educa- tion. Though one Man may very much excelj another in the Gifts of Nature, yet the difference between one Nation and another, the Improve- ments of one Age above another, mufl be wholly owing to Education. I doubt not but that there are Men born with as good natural Underflandings in the Times of the groffell Ignorance, as in the moll enlightened Ages ; amongft the moll bar- barous ai>d favage Nations, as amongll the moll polite and civilized. When therefore we furvey the deplorable Ignorance of dark Agesj when with Wonder we confider the amazing Stupidity, and brutal Savagenefs of fome of our Species, and with Pleafure refleft on our own luperior Improvements, then let us gratefully acknow- ledge the Advantages of Learning, and with humble Thankfulnefs give Glory to God for the inellimable BlefTing of a liberal Education. To proceed ; We ftudy not only for Ornament, but Ufe : We receive Inftru6tion not only in fpe- A 3 culative^ 6 I'he Advantages ofFublick Education, S E R M. culative, but alfo in praftical Truths. The • Knowledge of religious Do6lrines is not born with us J and our Judgment in thofe Points, which concern our eternal Welfare, depends in great Meafure on the firft Imprefllons we receive. Great Care therefore fhould be ufed, that we take not a falfe Byafs at our firft fetting out ; and the frequent Complaints of the Prejudices of a wrong Education fhould teach us the Neceflity of a right one. It is true indeed, that God will wink at unavoidable Ignorance ; and we have good Rea- fon to hope, that he will make all juft Allowance for fuch Miftakes, and Prejudices, as are owing to Infirmity. But then it muft be confidered, that all the Truths of Religion are pradical Truths ; that every Do6lrine of the Gofpel furnifhes us with new Means and Motives to Virtue: The more therefore we know, the more likely we are to pradtife what we know j the greater that Light is, which is fet before us, the more eafy it is to follow its Guidance. Although therefore we fhould fuppofe, that all thofe who follow the Light that is given them, (however imperfeft), will be equally accepted with God^ yet, even on this Sup- pofition, a religious Education will be as ufeful, and as neceflary, as a Guide is to the Wanderer, or a Light to the benighted Traveller. But ftill farther : Not only our Underftanding, but our Will, and all our Faculties are reftified. ^he Advantages of Pub lick Education^ 7 and improved by a good Education. Morality s E R M. is an Art, and a very difficult one. We are born ^* with a great variety of Paflions and Appetites j thefe, without early Care and Culture, are apt to engrofs tne whole Man, to endave our Reafon, and betray us into numberlefs jFollies and Vices, Our Paffions therefore mud be reftrained, before they are grown too headftrong j and the Seeds of Vice plucked up, before they have taken too deep Root in our Hearts. We muft be in our tender Years formed to the praftice of Virtue j in- ured to the Yoke of Chrill ; and feafoned betimes with a fenfe of Duty, and love of Religion. The Education of Youth is a Talk, that will try the Skill of the moft prudent, and employ the Care and Application of the moft vigilant : Precept muft be given upon Precept, and Line upon Line: Frequent Inftruftions, and repeated Admonitions will be found neceffary, to keep them fteady in the purfuit of Virtue and Happinefs ; to fortify thenri againft the Temptations, that on every Side fur* round them ; and preferve them from the fpread- ing Infedlion of Vice and Irreligion, He who has the Charge of Youth muft be always on his Guard, and watch over his Flock with continual Care : Authority muft come in to the Aid of Rea- fon i our Duty muft be enforced, as well as taught ^ and Difcipline will be found, neceflary, as weij as Inftrudtion. The Neceflity of Edycation is A 4 too S ^he Advantages ofPublick Education: S E R M. too plainly feen in the Behaviour of thofe, who • have the Unhappineis to want it. There are too many among us, who are become a Burthen, and a Plague, to their Friends, and to themfelves, through the foolifh Indulgence, or inhuman Ne- gligence of their Parents. If we read the Ac- counts, which Travellers and Hiftorians give us of uncivilized Nations, we fhall generally find them wicked in Proportion to their Ignorance : Savage Cruelty, brutal Lulls, abominable Idola- tries, and extravagant ExcefTes are praftifed with- out Reftraint, or Shame. Happy therefore are we, who live under the Light of the glorious Go/pel . qf Chrifiy and enjoy the Privileges of a learned, virtuous, and religious Education. II. How thefe Advantages may moft effefbu- ally be obtained will appear, if we confider. Se- condly, the Ufefulnefs of publick Education. ." Several wife Governments have thought it not proper to truft a Thing of fo publick Con- cernment, as the Education of Youth, to the Care of ill-judging, or over-tender Parents. They have therefore taken them from Home, and plaQed them in publick Schools; where they might receive early Imprefllons of Virtue, and be betimes initiated in all ufeful and valuable Ac- " Vjd. Xcnophontis Kwp. Tieu^. Lib, i. Plutarchum in Vita Lycurgi. Gomplilh- Hhe Advantages of Public k Education, 9 compliihments. Nor was there ever any civilized S E R M. Nation, whofe Governors (though they have not ^' compellec] Men to educate their Children in a publick Manner) have not by their Munificence founded and endowed, and by their Authority fupported and encouraged publick Places of Education. All human Eftablifhments indeed are attended with fome Inconveniences ; and confequently he, who fets himfelf to write againft what is efla- blifhed, will never want plaufible Matter of Com- plaint. Some, who have written Treatifes of Education, feem to take a particular Pleafure in decrying the common Methods of Inftruftion, with Defign the better to recommend fome new Plan of their own. They reprefent our Schools and Univerfities as fubject to Defefts, and our Mailers and Tutors as Men of Paffions and In- firmities. And fo far they are right; but then here lies their Miftake. They all along fuppofe other Methods to be liable to no inconvenience, and Parents, and private Tutors, capable of nei- ther Folly nor Vice. Thus by fetting forth only the bright Side of their own Scheme, and ex- pofing and aggravating the Inconveniences of the eftabliflied Methods of Education, they de- ceive unwary Readers, who are fond of Novelty, and can more eafily fee fuch Imperfeftions, as Experience has difcovered, than they can forefee thofc 10 ^he Advantages of Public k Education » SE R M.thofe Evils with which a new Scheme will be at- tended. Let us not therefore amufe ourfelves with ima- ginary Ideas of Perfedion not to be attained ; but let us confider Things, as they really are in Fad. And here at firft View we difcover a confiderablc Advantage on the Side of publick Education. There is wanting in a private Family that great Spur to Induftry, Emulation, a ftrong Principle at all Times, but more efpecially in our tender Years. " To fee Diligence encouraged in others. Examples of Ingenuity and Induftry before us, our Equals contending with us, and our Inferiors pufhing foi-wards towards us j this roufes our In- vention, quickens our Application, and makes us outdo ourfelves, while we ftrive to excel others. P Befides, no fmall Advantage arifes from converf- ing with our Companions in the fame Studies : We help and improve one another ; we enjoy the Benefit of others Labours, as well as our own ; and often profit as much by our Fellow-Scholars, as we do by our Mafter. We cannot therefore * Audiet multa quotidie probari, multa corrigi : Proderlt alicujus objurgata dcfidia; proderlt laudata induftria; exci- tabitur laude ^mulatio : Turpe ducet cedere pari, pulchruni fuperafie majores, Quintll. Inftltut. Orat. Lib. i. Cap. 2. P Sed, ficut firmiores in literis profeftus alit zemulatio, ita incipicntibus atque adhac teneris, Condifcipulorum, quam Praeceptoris, jucundior, hoc ipfo quod facilior, imitatio. lb. exped; "^he Advantages of Publick Education, 1 1 «xpe<5t the fame Improvements at Home, where S E R M. it is impofiibie to have either the {d.\T\t Means, ' or the fame Motives to Proficiency. I fhall not compare the Authority of a Mafter with that of a private Tutor j nor the Reftraints of a School with the Liberties commonly allowed at Home. I forbear to infift on the Indulgence of Fathers, the Fondnefs of Mothers, the many Diverfions, and frequent Avocations, that generally interrupt a private Education. I have mentioned only fuch advantages, as publick Places of Education mufl: always and necefiarily have above all private methods of Inftrudlion. There is, I am fenfible, one very confider- able Objeftion ufually made againft a publick Education, and that is, that it brings us ac- quainted with the Vices of the World ; and, whilft it improves our Underftanding, corrupts our Manners. Were thofe indeed, who are edu- cated at Home, always to live at Home j were it expedient, or pofllble, for Gentlemen never to go abroad into the World, a private Educa- tion might perhaps be moft eligible. But the reverfe of this is true. We muft (the generali- ty of us at leaft) appear on the Stage of Life, either early or late j and cannot avoid an ac- quaintance, fome time or other, with the World, and with its Vices and Follies. The only Quef- tion therefore will be, when this acquaintance is 1 2 The Advantages of Publick Education, SERM.Is moft ufefully begun. And here, I believe. Experience will declare on our Side. Thofe, who have fpent their younger Years in Privacy and Retirement, out of the Reach and Know- ledge of Temptation, are generally moft fubjedt to be made a Prey, when* raw and unexperien- ced they launch out into publick Life. They are too apt to abufe the Liberty, which has been fo long denied them ; and having not feen enough of the Mifcarriages of others, are not fufficiently fenfible of their own Danger. This Objedtion therefore only proves, that Vice is too eafily learnt every where ; and all we ought to conclude from it, is, that Parents fhould take all poflible Care to fore-warn, and fore-arm their Children againfl thofe Temptations, with which they are in any way of Life fure to meet. What I have faid is ftill farther confirmed by the ftrong Atteftation of Fa6l and Experience, How few great Men has private Education fent out into the World ? From whence have our three learned ProfelTions been fupplied with Men of Ability and Integrity ? Whence has our Se- nate been furnifhed with able Statefmen ? Our Kings with faithful Counfellors ? Our Church with learned Divines ? Read over the Lives of our moft eminent Men either in Church, or State : In the firft Pages you will find what School be- gan, what Univerfity compleated their Educa- tion. 'The Advantages of Public k Education, \x lion. If fome few extraordinary Geniufes haves ERM. by other means made themfelves confiderable, ^ it is mentioned, as a Circumftance of uncom- mon and fingular Honour to them. I beh'eve this one School has brought forth more Men of Learning, than all the private Tutors that ever were in the Kingdom : Nor will thofe, who are verfed in the Annals of this ancient Foundation, think this too bold an AfTertion. Here then let me congratulate the happinefs both of us of this Place in particular, and of the whole Nation in general. We of this Kingdom may juftly glory in the Fame and Splendor of our Schools and Univerfities j the largenefs of their Endowments, the prudence of their Laws, the exadtnefs of their Difcipline. It will not, I hope, be imputed to Partiality, or national Pre- judice, if I fhould affirm, that there is not in any Nation in the World a more proper Provifion for the Education of Youth. In the greater Part of the Seminaries abroad, the Youth are trained up in an implicit fubmifllon to the Authority of the See of Rome. Greater care is, I am afraid, taken to blind, than inform their Underftandings : From thence they come forth better qualified to de- fend Error, than to difcover Truth. In their Uni- verfities among the Reformed Churches there arc doubtlefs feveral learned and eminent ProfeflbrSx and their Ledures are very ufeftil and inftruftive. But 14 ^he Advantages of Public k Education. SERM. But it has been generally complained, that there ^' is little or no Care taken of the Morals of their Students. They live in private Houfes, and^are no longer under the Infpe(5tion of their Mafler, than while they are attending his Leflures. But in our Univerfities we live in Societies, and are all fub- jefl, both to the common Rules of the Univerfity, and thofe of the particular College of which we arc Members. The Morals of our Students are ftriftly enquired into j and all reafonable Care is taken to prevent, and reftrain irregularities. For the proof of this I choofe to give you the Tefti- mony of one, who has Hudied both in our own, and in fordgn Univerfities, and who is no fmall Ornament to both. ' He affures us, that the general good Order J that reigns in our Univerfities ^ appears to moji Foreigners incredible when related^ and very Jurprizing when Jeen. Why then fhould we feek for that Abroad, which here at Home is offered to us in greater Perfeflion ? Such Perfons as are averfe to our Religion, or ill-affe(5ted to our Go- vernment, may have Reafons for educating their Children Abroad. But thofe, who are Friends to our Eftablilhment in Church and State, fliould not (one would think) be defirous offending them into foreign Countries, where there is not the fame Infpeftion over them ; and where they will be likely to imbibe fuch Principles, as are more < Dr. Sechr*$ Aft Sermon, p. i8. agreeable I'he Advantages ofPublkk Education, ir agreeable to the Conftitution of the Places of their S E R M. Education, than to that of their Native Country, ^• the Scene of their future Life and A6lions. III. Having thus confidered the Advantages of Education in general, and the particular Ufeful- hefs of publick Education, it remains in the third and laft Place to Ihew, how neceflary a learned Education is for thofe in particular, who are to be employed in the Work of the Miniftry. We have no Reafon now to expeft immediate Infpiration : The Knowledge of divine Truths, as well as others, is to be learnt by Inflruftion, and attained by Induftry. And if a learned Edu- cation is at all neceflary, it mufl be more efpe- cially fo for thofe, who arc to be wife not only for themfelves, but for others. If other Men live in Darknefs, they themfelves alone will be the Suf- ferers ; but thofe committed to our Charge may perifh through our Infufficiency; and we fhall be doubly accountable both for our own Igno- rance, and that of the People. If the Lights of the fVorld be Darknefs, how great will be that Dark- nefs^ If the Salt of the Earth have lofl its Saltnefsy what Means fliall we find to (top the growino- Corruptions of the Age ? An ordinary Meafure of Knowledge is not fuffi- cient for us. Common Christians may be well advifcd to employ their Time chiefly in the plain and pradtical Parts of Scripture. But it is our Bufinefi 1 6 l^he Advantages of Publick Education, SERM.Bufinefs to explain the Difficulties of Sacred . ^' Writ} to fettle controverted Points s to clear up what is doubtful, and give Light to what is obfcure : It is our proper Profeflion to inftruft the ignorant ; to fatisfie the fcrupulous ; to re- claim the erring ; ' to convince the Gainjayer 3 and Jiop the Mouths of vain Talkers and Deceivers, If there were Schools among the Prophets; if Religion might receive Affiftance from Learn- ing, even in thofe Ages, when Infpiration pre- vailed, there muft be in the prefent Times much greater Occafion for this Affiftance, when the miraculous Spirit of Interpretation is gone from us, and Difficulties in religious Matters muft in the nature of things be increafed. Many Paf- fages of Scripture, which were at firft plain and eafy, are in length of Time grown difficult and obfcure. The Learned Languages muft be Stu- died ; a competent Knowledge of Antiquity and Hiftory muft be acquired ; many Authors muft be read ; long Study and great Application muft be employed, before we can be properly qualifi- ed to underftand and explain the Sacred Wri- tings. Controverfies have been multiplied without number j every Article of our Faith has been called in Queftion j and Religion is attacked on every fide. We muft therefore ftudy and con- ^ Tit. i. 9, 10, II. fider T!be Advantages of Public k Education. ij fider every Do6lrine of the Gofpel : We muft s E R M. take unto us the whole Armour of God; and be rea- dy and prepared on whatever fide we may be called to defend our Faith. Infidelity is propagated with an unaccount- able Zeal and Induftry : Every Author is ran- facked for Exceptions, and every Topick of Ob- jedlion magnified; all the Engines of Subtlety and Falfhood are employed againll: us ; and no Art of Sophiftry left untried to deceive the igno- rant and unwary. We are called off from what ought to be the chief part of our Duty (the teaching, and enforcing the practical Dodlrines of Chriftianity) to defend our Faith itfelf againll the wiles of the Adverfary: We are forced to employ that time, which would otherwife be bet- ter fpent in feeding our Flocky in defending them from Wolves : We are obliged to be, ' like Nehe- miahy and his Builders , continually on our guard ; every one, luith one of his Hands to work in the Buildings with the other to hold a Weapon, Though our Caufe is good, yet the defence of it requires no fmall Learning and Skill. It is an eafy thing to mifreprefent a Do6lrine, to raife an Obje6tion, or dart a Difficulty : But to anfwer every Obje6tion, to guard againft all Mif- reprefentations, to fet the Dodlrines of Scripture in their true light, and give a juft and fatisfadory ' Neh. iv. Vol. II. B Solution 1 8 The Advantages ofPublick ^ducatidn» S E R M. Solution of fuch Difficulties as may be raifed, this is a Tafk that will require a Man of comprehen- five Knowledge and univerfal Learning. Our Failings will be fure to be laid hold ofj there are too many, that feek Occafion, and re- joice in all Advantages of expofmg both us, and the Religion we profefs. If we are illiterate, not prepared to anfwer an Argument, not able to give a reafon of the Faith we pretend to teach, we bring a difgrace both on ourfelves, and our Profeffion. Our Faith will fuffer for the Weaknefs of its Defenders ; and the Vulgar will think our Religion falfe, when they fee the profefled Teach- ers of it unable to maintain it's Truth. Let us therefore endeavour to make ourfelves equal to the Talk we have undertaken, and wor- thy of the Caufe in which we aire engaged : Let our Abilities be great, as our Station is difficult, and our Work important. Let us diligently fearch into all the Storehoufes of ancient Learning, that we may be prepared to detedb their Fallacies, and expofe their falfe Quotations. Let us labour in the Word and Do^frinej that we may be able to refcue the Scripture from their mifreprefentationsj and oppofe their vain Cavils and fcurrilous Invec- tives with true Reafoning, and fmnd Speech^ that cannot be condemned. Let us clothe ourfelves with all the Ornaments both of Learning and Virtue ; and be burning and Jhining Lights in this perverje Genera- I'he Advantages of Public k Education, 19 Generation. Thus fhall we engage the approbation S E R M. of good Men -, ' and make him that is of the contrary ^' part ajhamedi having no evil thing to Jay of us. Thus Jhall we fecure Elleem to ourfelvesi adorn the Religion we profefs -, add a Dignity to the Cha- radter we bear, and make the Garments of Holinefs honourable. But, though it is more peculiarly our Duty to defend and fupport the Caufe of Religion, yet it is the Duty and Intereft of all, who hear me, to join with us in promoting the fame good End. If the work of the Miniftry is great and important, it ought to be the common Care and Concern of us all, that able Labourers jhould be, Jent forth in the Lord's Vineyard: If great Learning and eminent Abilities were never more requifite in thofe who preach the Gofpel, there never could be more Reafon, or greater Obligation on us to fupport and encourage thofe, who are to be brought up in the Study of ufeful Learning and true Religion. You cannot but be ready and de- drous to communicate and perpetuate thofe Blef- fings, which you yourfelves have enjoyed : As you are moft intimately acquainted with the Value of Learning, Virtue, and Religion, you will be moft zealous in befriending, moft bountiful in fupporting all Seminaries facred to thefe Ufes. Let it therefore be your Care, that this School, t Tit. H. 8. B 2 famous 20 Tihe Advantages of Pub lick Education. S ERM. famous for its Antiquity, celebrated for the Sons ^' it hath brought forth, flourilhing under the moft excellent Adminiftration, may be provided with the only Advantage it now wants, proper En- couragement in the Univerfities. You cannot but remember the Breads that you have fucked, and bear a filial Affedlion to the Place of your Education. You cannot but retain a grateful Senfe of the great Advantages which you reaped here i and will therefore be ready to return Good, from whence you received it ; and will be defirous of contributing as much to the future Profperity of this Place, as you do to its prefent Ornament and . Reputation. This is a Charity moft noble and moft cxtenfive. It is a Benefaftion to the Souls of Men J it reaches not only to the Perfons, who im- mediately receive your Contributions, but will diffufe itfelf through the whole Kingdom j it will extend itfelf not only to the prefent Age, but will have a beneficial Influence on future Genera- rations. This is hying a good Foundation againji the '■Time to come : This is fowing good Seed in the Ground, which will both produce good Fruit, and multiply and increafe for the Benefit of our Child- ren's Children. I need not exhort thofe who are at prefent en- trufted with the Education of Youth here, that they would be diligent and faithful in the Truft committed to their Charge. But one Thing (whether ^he /Advantages of Publlck Education. ai (whether in Sen/on ^ or out of Sea/on) I muft always S E R M. infift on with all Earneftnefa: That all Inftru6lors of Youth would cultivate their Morals, as well as their UnJerftanding -, that they would not fuffer the moft important Part of Education to be leaft attended to ; nor the one Thing needful to be the only Thing neglected. Then may thefe Places of Education be moft fitly compared to the Schools of the Prophets, when Religion is taught here, as well as Learning : When thofe, who are fent out from hence, are "turned into other Men, and abound in the Gifts and Graces of the Holy Spirit. Finally, Let me exhort thofe, who are here educated, to make a proper Ufe of thofe Advan- tages of Learning and Piety, they here enjoy. All our Provifions are in vain, if you do not contribute to make them fuccefsful and effed:ual. Let it therefore be your Study and Endeavour, as it is your Duty, and your Intereft, to make Improvements fuitable to the Care of your In- ftru6lors, and the Reputation of your School ; to juftify and anfwer the Expences of your Friends, and the reafonable Expeftations of your Country, This is the Time to make Provifion for your fu- ture Happinefs ; on your Behaviour here will in great meafure depend the good or ill Succcfs of your whole Lives. Be afliired, that ^wbat you fowj that aljo you will reap. You will either too " I Sam. X. 6. * Gal, vi. 7. B 3 iatc 22 ^he Advantages of Publkk Education, SERM.late repent of your time here fpent idly and • unprofitably j or in the Profperity of fucceeding Years enjoy the lafting Effefts of your prefent In- duftry. And may ""the Father of Lights^ from whom every good and ^erfe5t Gift cometh^ pro/per the work of your Hands ^ and fhower down a Blefling from Heaven on your Labours! May he give fuccefs to our Endeavours, and make effedlual the wife and pious Defign of this Day's Meeting ! May he beftow his choiceft Gifts on this ancient Nur- fery of Learning ! may he grant that, as it has been famous in the Days of old, fo it may con- tinue to flourifh to lateft Generations ! May her Sons be the Glory of their ^imes^ and return back a Luftre on the Place of their Education ! may they be fhining Examples both of Piety and Learning i able, both by their Dodtrine and Lives, to de- fend and adorn our Holy Religion ! * Jam. i. 17. SER. SERMON IL An Enquiry into the Sufficiency of Reafon in Matters of Religion. 2 Co R. m. Not that we are fufficient of ourf elves to think any Tubing as of onrfelves ; but our Suffi" ciency is of God, ^ I -^ H E Apoftle, in the foregoing Part of S E R M: I this Chapter, fpeaks in high Terms of the Succefs of his Preaching. He boafis himfelf a little of the Converfion of the Corinthians : He tells them he has no Occafion to commend himjelfy or feck any Letters of Commendation^ which others might ambitioufly foUicit, and vainly tri- umph in. The Progrefs he had made amongft them, and the Change he had_ wrought iii their B 4 Hearts, 24 T^he Sufficiency of Re af on S E R M. Hearts, was a more powerful and publick Re- commendation of him, than any recommendatory Epiftle. But then, to guard againft all Appearance of Vanity and Oflentation, he immediately feems as it were to corred himfelf, and afcribes the Succefs of his Miniftry, and his Ability to dif- charge the Duties of it, to the gracious Afliftance of God — Such 'Truji have we through Chrifi to God- ward. ■ Not that we are Jufficient of our/elves to think any 'Thing as of ourjelves j hut our Sufficiency is of God, who hath aljo made us able Minijiers of the New 'Tejiament. The Apoftle exprefles his Infufficiency in the ftrongeft Terms ; he efteems himfelf not only un- equal to the weighty and important Charge of the Apojilejhip, but not even Jufficient to think any thing as of himfelf. A ftrong Rebuke this to thofe, who thruft themfelves into the Miniftry without Commifiion, or without proper Qualifi- cations J and a ferious Admonition to thofe, who are already engaged in this facred Office, ex- citing their Diligence, their Humility, and their Devotion. But thefe Words of St. Paul^ though fpoken more immediately with reference to his Office as an Apoftle, are yet exprefled in general Terms, and may very well be applied to Mankind in general. We are none of Vis> fufficient to think any ^hing as of ourjelves ; and all of us in our private Capacity ftand in daily Need of the Divine Af- fiftance. I in Matters ofReligion. 25 I fhoiild enter into too large a Field of Dif- s E R PvT. coiirfe, fhould I attempt to lay before you the ^^' manifold Defefts and Infirmities of Human Na- ture, and fet forth the Infufficiency of Mankind with regard to the Will, the Affections, and the Underftanding. I fliall therefore confine myfelf to the laft of thefe; and that particularly with reference to a Queftion, which has of late Years been made the Subjeft of Debate, concerning the Sufficiency of Reafon in Matters of Religion. This is indeed a Point, which the Exprefiion here ufed feems naturally to lead us to — not that we an Jiifficient of ourjelves to think any thing (xo^/Vofr^a/ t/) as of ourjelves j but our Sufficiency is of God. It has been afferted, that Reafon is a Jufficient Guide in Matters of Religion, and this particularly by the Deifis^ and Socinians \ the one of which would from hence conclude, that Reafon is the Standard of re- vealed Truths, and the other, that all Revelation is unnecejjdry and ufelefs. The Propofition indeed will, I believe, upon En- quiry be found to be in fome Senfe true ; but the Terms of it are equivocal. The firft thing there- fore neceflary in order to clear up this Point, will be to examine into the Terms of this Propofition ; and then, we ihall be able to difcover in what Senfe it may be true, and what may reafonably be inferred from it. T. Firfi 26 T^he Sufficiency of Reafon SERM. I. Firji therefore. We fhall enquire into the ir. Meaning of the Word Reafon y and in the next Place what it is to be a Jufficient Guide in Matters of Religion. As to the FirJi, the Word Reafon has, I am afraid, been ufed in a great Variety of Senfes. We fometimes find it taken objectively ^ not for the Faculty of reajoningy but for the ObjeBy about which fuch Faculty is converfant. In this Senfe Reafon fignifies the fame as Truth. Thus, I pre- fume, we mean, when we talk of the Reafon of 'Things : And thus I conceive fome Writers muft mean, (if they mean any thing at all), who fpeak of the Religion^ or Law of Reafon, and attribute Immutability and abfolute Perfection to it. But this is a Senfe which the Word cannot admit of in the prefent Queftion. ^Reafon, in this Acceptation of the Word, can with no Propriety be called a Guide : It is indeed the Way itfelf and not the Guide, which fhould direft us in it. To fay in this Senfe that Reafon is a fufficient Guide, if it fig- nifies any thing, fignifies only that all Truth is true — a Propofition, from which, I believe, no- thing can be inferred either with regard to the Ufeleffnefs of Revelation, or our Ability or Au- thority to judge of it. Secondly, Reafon is fometimes ufed for the Fa- culty of dif covering and perceiving Truth in general. And in this Senfe fome Men have attributed a kind in Matters of Religion. 27 kind of Infallibility to Reafon. Neque decipiiurs EKM. Ralioy neque decipit unquam — is a Sentence often in their Mouths, which can be true in no other Senfe of the Word but this. Again, when Men talk of right Reafon^ it muft, as I apprehend, be imderflood either in this, or the former Senfe of the Word. Whatever is agreeable to right Rea- fon is moft certainly true J but yet this amounts to no more than faying as above, that all Truth is true. There are doubtlefs many Beings fuperior to us, who are able to difcover more Truths than we can do ; and God himfelf has a mod perfedt and univerfal Perception and Comprehenfion of all pofTible Truths. But yet his all-perfedl Know- ledge can be no Guide to us any farther tlian he is pleafed to reveal himfelf to us. In this Senfe therefore the Word cannot be taken in this De- bate. Reajon in general^ if a Guide, is no Guide to us ; nor can we from the Perfection of Reajon in general infer the Perfection of our own, or the Ufeleflhefs or Non-necefTity of Revelation. Thirdly therefore, by Reajon in the prefent Queftion, if we would fpeak pertinently, we muft underftand Human Reajon. But here again. Human Reajon may be confidered either as fub- fifting in the whole Species, or in each particular Individual. If we confider it in the fonner Senfe, it will in the firft Place be difficult to determine how far Human Reajon will carry us, and to what Ends 28 T'he Sufficiency of Reafon S E R M. Ends it is Jufficient. We know that God has from ^ • the Beginning revealed himfelf to Mankind at Jundry 'Times, and in divers Manners j and we have great Reafon to think, that the wife Men of Old were in part acquainted with fuch Revelations, and that the Heathen World built many of their Notions and Praftices on the Remains of them. How far therefore they might have been able to proceed without fuch Helps, we cannot pretend to fay ; nor can we from their Writings, or Rea- fonings, infer the Perfedion, or Sufficiency of Hu- man Underfi an dingy deftitute of divine Affiftance. Neither will the Sufficiency of human Reafon, ta- ken in this View, anfwer the Ends or Purpofes intended to be ferved by this Doftrine. If Rea- fon is a fufficient Guide to a Socrates, a Cicero, or a Locke, yet ftill the reft of Mankind will be left without any fufficient Guide. They will be ftill unable to difcover who are the beft Reafoners, or to judge between them in Points where they dif- fer. Revelation therefore may be ftill ujeful or neceffary to the Bulk of Mankind, notwithftanding this fuppofed Sufficiency of human Reafon. Again, fuppofing Reafon in this Senfe to be the Standard of revealed Truths, yet to what Ufe will a Standard ferve, which is locked up in a few Hands, while the reft of Mankind know not where to have re- courfe to it. The generality of Mankind may ftill be forced to admit Myjieries, and be obliged to in Matters of Religion. 29 to believe what they cannot comprehend, not- S E R M. withftanding this Privilege o( human Re of on. ' The Advocates therefore for the Sufficiency of Reajony if they will talk pertinently and confident- ly, muft aflert, that every Man's Reajon in 'particular is a Jufficient Guide to him in Matters of Religion. II. Let us therefore in the Second Place exa- mine in what Senfe it may be faid to be fo. For the Term fufficient will upon Enquiry be found to be equivocal, as well as the Word Reafon. Firfi then, a Thing may be faid to be ahjoluiely^ and /'« itfelf fujfficient to any End, when it is of itfelf capable of attaining that End, without any AfTiftance or Dependence upon another. Such a Sufficiency as this cannot, I conceive, be attributed to Reajon in Matters of Religion^ unlefs it can be afferted, and proved, that Reafon is without any AfTidance able to difcover all religious Truths, which may any way concern us, and can of it- felf lead us to Flappinefs, without fuppofing any Indulgence or Allowance for its Weaknefs. But there is another Kind of Sufficiency y which I will call an imputativey or hypothetical Sufficiency ; in Oppofition to an ahjolute Sufficiency ; and that is when a Thing is therefore called fufflcienty be- caufe it is fuch as will be accepted, and is able to attain the End propofed, not of itjelfy but through the Indulgence of another. This may perhaps 30 The Sufficiency of Reafon SERM.pcrhaps be made plainer by a familiar Inftance. ' Suppofe a Perfon in Debt : If he is able fully to difcharge all his Debts, his Eftate m.ay be faid to be ahjolutely Jufficient for that Purpofe ; but if being unable fo to do, he is notwithftanding admitted to compound, his Eftate, though abfolutely, and in itjelf injufficient^ may yet in fome Senfe be faid to be Jufficientj on Suppofition of the Lenity of the Law, or the Mercy of his Creditors. Thus alfo our Reafon, though in itjelf weak and injuf- Jicienty unable to point out to us our feveral Rela- tions and Obligations, yet it may be faid to be imputatively Jufficientj on fuppofition of God's Mer- cy and Equity, who will require of us no more than what we do, or might have known. And as- in the former Cafe, the Debtor's Eftate would have been fufficienty however fmall it were, fo our Rea- fon would in this Senje be Jufficient^ though it were much lefs perfedl than it is, Secondh^ We muft diftinguifli between a Suffi- ciency with regard to the End, and a Sufficiency with regard to the Means. That Guide may h^ fuf- fictent with regard to the End, that will certainly lead us to the End propofcd b\ any Means what- ever ; but fuch a Guide only is fufficient with regard to the Mcans^ as v/iil lead us to the End propofed by the heft and ftjorteft Means. I lliall endeavour to explain this alfo by a familiar Inftance. We are told that Reajon is a Jufficient Guide in Matters of in Matters of Religion. 3 1 ef Religion. Let us follow this Comparifon, andSERM. fiippofe a Guide, who fhould undertake to con- dud you to any Place, and fliould carry you many Miles about, and through deep Roads. If this Guide were perfedlly acquainted with that wrong Road, by which he conduced you, he would certainly lead you to your Journey's End, and would be in this refpeft a Jufficient Guide. But moft Men would, I believe, think there was a Neceflity of applying to a better Guide, who was in another Senje Sufficient, and would lead them to their Journey's End by the heft and jhorteft Way. In the like Manner we are willing to hope, that thofc, who have no other Guide but Reajon, will, rf they carefullv follow that, obtain the Favour oi God-y but yet we think a Revelation necefiary to fhew us more perfedily the Way of Salvation, to fupply the Deficiencies of Reafon, and lead us to eternal Happinefs by the eafieft, and ftoorteft, and fureft Means. Having thus enquired in what Senfe human Reafon is, or might have been, fuffixient in Matters of Religion, I fhall (lop here, and make fome few Obfervations upon what has been already faid. Firft then. It may be obferved, that by attri- buting fuch a Kind of Sufficiency to human Reafon, we really attribute nothing at all to it. Folly, and Error, and (I had almoft faid) Ignorance it- felf is /;; this Senfe fuffixient. The lowed Degree of 32 T^he Sufficiency of Reafon S E R M.of Knowledge, capable of denominatine; a Beino- a moral Agent, will (we hope) entitle him to the Favour of Gody who does his beft to aft accordino- to it i and therefore it is no Manner of Plea for human Reafon to attribute fuch a Sufficiency to it. It is the Sufficiency of Handle-Light , which thofe muft be glad to make Ufe of, who enjoy not the Light of the Sun ; it is the Sufficiency of a Bank- rupt ^ who by the Lenity of the Law is empowered to do, what his own Stock could never have ena- bled him to do j it is a Sufficiency confident with the greateft Imperfection, to which the very lowell Degree of Light or Knowledge may lay Claim. Secondly, This Kind of Sufficiency will by no Means anfwer the F^nds propofed to be ferved by it, or juftify the Confequences ufually drawn from it. It cannot in the frjl Place, be inferred from hence that Revelation is either ufelefs or unneceffiary. Not. to infill here on the many Ufes and Ad- vantages of the Gofpel-Rev)?lation, I would only afk, whether there is any NecefTity or Occa- fion to inftruft the Ignorant, or civilize the Sa- vage. If there is, we muft infift that Revelation is, at leaft, iyi the fame Degree, and in the fame Senfe, ufeful and neceffary. The Reafon of the Sa- vage, as well as that of the Heathen, is in their Senfe fufficient : But as this Sufficiency will not ex- clude the NeceiTity of InJlru£fion with regard to the one, fo with regard to the other it will not conclude in Matters of Religion, «^ conclude againft the expediency or necefTity of S E R M. Revelation. But we Hull foon have occafion to treat of this Point more particularly. Again, ic will not follow from hence, that Reafon is the Stan- dard of revealed Truths, or a proper Judge of every part of Revelation. If Reafon is fufficient to lead us to Happinefs, it is not therefore fufficient to every Purpofe. If God will not require thofc, who have no other Guide but Reafon, to believe any Thing above their Reafon, it will not therefore follow, that he cannot reveal to us any Truths above our Reafon, or require the Belief of them, when revealed. If Reafon will teach us all Things neceflary to Salvation, it will not there- fore teach us all Things ufeful -, and confequently ufeful Truths may be revealed to us, which we could not difcover without Revelation, and which we cannot fully comprehend when revealed. And therefore this Do6lrine of the Sufficiency of Reafon^ when rightly ftated, will not ferve either the Soci- nian*s or Deifies Caufe. Thirdly, To fay that human Reafon is in this Senfe fufficienty is really to fay no more than that God will not impute to us invincible Ignorance. Human Reafon, they fay, is a fufficient Guide in Matters of Religion: Why? becaufe God will not require of any Man beyond what he has given him Means and Opportunity of knowing. All this is very true, but is neither more nor lefs than faying that God will not impute to any Man invincible Ignorance. Vol. II. C S« 34 '^'^^ Sufficiency of Reafon SERM. So that after all thefe laboured Difpiites we arc ' come back again to the good old School-Diftinc- tion of— Ignorantia affetlata ^ Ignorantia invincibilis j and have at length difcovered, that all this out-cry of the Sufficiency of human Reafon is no more than a Socinian Artifice of exprefling in ambiguous Terms, what has been by all the World acknowledged in plain Terms, and then taking advantage from the ambiguity of the ExprelTion to lead the unwary into Errors, as repugnant to human Reafon, as they are to divine Revelation. But there remains another Confideration ftill be- hind. If Reafon is originally fufficient to light every Man that cometh into the Worlds yet it may become infufficient through our Fault. When Man has brought himfelf into a State of Sin, the Cafe will be very much altered •, and that Light, which might have been fufficient to preferve him from falling, may not be fufficient to reftorehim. When Man has broken through the Rules oi Reafon^ and forfaken the Guide of his Toulh, he mull either have recourfe to a new Guide, or he muft wander in Darknefs and Uncertainty. Men might indeed from the Goodnefs of God entertain reafonablc Hopes that he would accept them upon Repen- tance. But Hope is one Thing, and Certainty ano- ther. We cannot from the mere Principles of human Reafon conclude with Certainty, that abfolute Pardon muft necefiarily follow Repentance, and therefore this important Queftion muft without a Revelation in Matters of Religion, « - Revelation have remained for ever doubtful andsERM uncertain. We deny not but that God before the ^^ coming of Cbrijl might, and did accept the re- ~' pentant Offender. But then it was not human Reafon, or any thing that human Reafon could dif- cover, which entitled him to this Favour, but the ■precious Blood of Chrijiy ^ who gave himfelf a Ranfom for all^ to he tejiified in due Time. However there- fore Reafon might be in fome Senfe a fufficient Guide to Man, yet to Sinners it was in no Senfe a fufficient Guide. It had, through Man's Default, lofl its eriginal Sufficiency ; and a new Difpenfation, and new Covenant of Grace was now become neceffary. In order therefore to fet. this Point in a clearer and fuller Light, I ihall clofe this Debate with fome fhort Reflexions on the Neceffity and Suffii- dency of the Gofpel-Revelation. As to the Firfi, a Revelation may be faid to be neceffary either with regard to God, or with regard to Man •, either neceffary, becaule God is fuppofed under fome NecefiTity of giving it ; or neceffary, be- caufe Man^s Circumftances of Neceffity require it. With regard to God, we cannot, in the Firfi Place, fuppofe him to be under any natural Ne- ceffity of revealing himfelf. He is free in all his Adions, though determined by his own Wifdom, Juftice, and Goodnefs. Secondly, God could not be obliged in Juflice, or J^quity, to reveal himfelf to Mankind. The moft * I Tim. 2, 6. C 2 that 2 6 ^b^ Sufficiency of Reafon SeRM. that Equity could demand, was to require of Men ^^' only in proportion to what they might have known. But to pardon wilful Offenders, and enter into a new Covenant of Grace with them, muft be the Effe6t of Bounty and Goodnefs, thirdly then, if we confider God as a Being of infinite Goodnefs and Mercy ^ we muft conceive him by Virtue of this Character concerned to provide fome Means of Salvation, whereby Mankind might be relieved from that deplorable and hopelefs State into which they had brought themfelves. But then this is only a Moral Necejfity, a Necejfity confiftent both with Liberty and Mercy j fo far indeed from be- ing inconfiftent with Mercy, that it arifes from it. Fourthly, With regard to the Chrijiian Scheme in particular, as God's Mercy determined him to offer Pardon to Mankind, fo his Wifdom required this Ihould be done in fuch a Manner, as might fecure the Honour of his Laws, and teftify his Difplea- fure againft Sin, This by the Chrijiian Difpenfation is done in the moft effedtual Manner. What other Methods of Salvation infinite Wifdom might have contrived, we prefume not to determine ; only this we affirm, that, as far as our Conceptions can reach, no Means could have been propofed, which could fo effedually deter Men from tranfgreffmg, or fo manifeflly difplay the Divine PFifdom, Jujlice^ and Goodnefs, Fifthly, in Matters of Religion. 37 Fifthly, As to the Revelation of this Bifpenfatioriy S E R M. we may juftly conclude from God's Goodnefs, that he would reveal it in due Time. But when that Time Ihould come mud depend upon other Confidera- tions, and muft be left to his IVifdom to determine. Lajlly then, it was by no Means neceflary that God fhould reveal his Gofpel to all IVIankind. God might through Chrijl admit Men to Pardon and Salvation, without acquainting them upon what Terms and Motives they were pardoned and faved. With regard therefore to particular Perfons, a Ri- velation was, like other the Gifts of Nature or For- tune, the Effeft of God's free Grace and Bounty ; an high and valuable Privilege, for which we ought to be abundantly thankful \ but which no Man could in Juflice or Equity demand, which God might withhold from one, and grant to another, '' according to his good Pleafure, which be had purpofed in himfelf. Jgain^ A s to the Neceffity of the Chriflian Difpenfa- tion with regard to Man^ we muft likewife diftin- guifh between the Difpenfation itfeify and the Reve- lation of that Difpenfation. With regard to the former, we conceive that God*s Mercy could not incline him to pardon Sinners in a Manner that fliould be inconfiftent with his JVifdoni or Jujlice. If therefore his fVifdom and Juflice required that Satisfaction fhould be made, and if * there is none ^ Ephef. i. 9. « Afts iv. it, C 3 other 38 ^he Sufficiency of Reafon S E R M. other Name under Heaven^ hut that of Jefus ChriJ!, whereby we mufi be faved^ it will follow, that the Chriftian Dilpenfation is abfoliuely necdiary to Sal- vation. Since we could not be faved without an Atonement, and fince we know not of, nor can con- ceive any other poffible Atonement, but that pro- pofed in the Gofpel, we muft look upon that, as abfolutely necejfary to our Salvation. But then, as to the Revelation of the Gofpel Dif- penfation, this, though highly ufeful and expedient, yet canndt be called abfolutely necejfary to Salvation, Men might, as I obferved before, be faved v/ithout this Knowledge. But yec fuch Revelation is a Thing highly expedient, and much to be wifhed for, to give us alTurance of Salvation -, more diftinctly to point out the Means of it ; to afford us greater Af- fiftances, and flronger Motives to follow after it ; and to enable us to attain to higher Degrees of Glory. A Revelation therefore, though not abfo- lutely necejfary to Salvation, is yet necejjary to thefe Ends ', necejfary in the fame Senfe that Education is necejfary to the Child, Inftrudtion to the Savage, and Knowledge to the Ignorant : Nay, it is far more necejfary, as it informs us in Points of the higheft Importance, and nearefl Concernment to us. It may be farther obferved from hence, that, in Proof ot the Neceflity of Revelation, we may pertinently alledge the Infufficiency of Reafon, in the fame Man- ner as we alledge the Infufficiency of natural PartSy when in Matters of Religion, 3^ when we difcourfe of the Neceffity of Education : Nors E R M. can we better judge of this Infufficiency in either • Cafe, than by enquiring into the Pra6tices and Opi- nions, which prevailed in Ages and Nations defti- tute of thefe Advantages. In vain therefore have the Socinians and Deijls endeavoured to fliift off this State of the Queftion. The Weaknefs of human Rea- fon is the only Point we are concerned to prove in our Difputes with them ; and this cannot better be determined than by Fa£l and Experience, Secondly, With regard to the Sufficiency of the Gof- pel Revelation, we maintain, Firfl, that the Scriptures are a fufficient Guide in all thofe Senfes, in which Reafon can be faid fo to be. They fhew unto us the Way of Salvation ; and a di- ligent Obfervance of the Rules therein prefcribed will moft certainly entitle us to God's Favour, and of this we have the moft uncloubted Affurance, even the Promife of God, who cannot lye. Secondly, Scripture is a fufficient Guide, exclufive of Tradition, or any other Guide. It fuppofes indeed the Ufe oi Reafon, but as to any other Rule to fup- ply its Deficiencies, God has given us none, nor have we fufficient Grounds to expeft any. Thirdly, The Gofpel is a Rule abfolutely and in itfelf fufficient, Thofe, who are well acquainted with it, need no Allowance for the Deficiency of their C 4 Rule i 4© ^he Sufficiency of Reafon SERM. Rule; and thofe, who comply with the Terms of II • • It, have a Covenant Title, and Legal Claim to the Favour of God, and Eternal Life. Fourthly, As we have now no Reafon to expeft any farther Revelation, fo we conceive that God hath in the Holy Scriptures revealed to us all fuch Relations, as any way concern us, and all fuch Duties, as depend on thofe Relations. They are a fufficient Guide, not only with regard to the End, but with regard alfo to the Means. '' God hath herein given unto us all Things that pertain unto Life and Godlinefs ; They are not only ^ able to make us wife unto Salva- tion, but to furnifh us thoroughly unto all good Works \ and will lead unto eternal Happinefs by the beft, and ihorteft, and fureft Way. Lafily, The Gofpel is not only originally fufficient to lead all thofe to Happinefs, who comply with the Rules of it, but it alfo contains a Promife of Pardon to the repentant Offender. This therefore is a Guide, which the greateft Sinner may follow with Safety and Confidence. If he will but repent and forfake his Sins, he may from hence receive not only reafonaUe Hopes, but certain AfJ'urance of Par- don and Peace, ^ through the tender Mercy of our God\ whereby the Day -Spring from on high hath vifited uSy to give Light to them which fit in Darknefs,' and in the Shadow of Death, to guide our Feet into the Way of Peace. ** 2 Pet. i. 3. « 2 Tim. iii. 15, 17. ' Luk. i, 78, 79. Let in Matters of Religion. 41 Let us therefore pofTefs ourfelvcs with a juftsERM^ Senfe of our own Weaknefs and Infufficiency, and * ■with Humility and Thankfulnefs accept and em- brace the gracious AlFiftances which God hath in his Gofpel reached out to us. Let us fearch the Scripture ; let it be our Study, our Rule, anAour Guide. But above all, let it be our Care to conform our Lives according to its holy Precepts. J Guide can be of no Service to thofc who will not follow it-, and the Light of the Gofpel, if we will not be di- reded by it, will only ferve to upbraid our Tranf- greflions, and aggravate our Guilt. ^ Before the coming of Chrifl God winked at thofe ^inies of Ignorance \ the Failures of thole who were under the Guidance of unafTilled Reafon, might ad- mit of iome Excufe, and claim fome Compaffion and Allowance. '' But if we neglect fo great Salva- tion-, if in the midft of Light we continue in Dark- nefs, and under the Gofpel of Righteoufnefs ftill perfift to praAife Iniquity, our Guilt will be inex- cufable, and our Damnation unavoidable. ' It fiall be more tolerable for the Heathen and uncivilized Nations at the Day of Judgment, than for us. " Let therefore our Converfation be as it becometh the Gofpel of Chrifl ; anfwerable to the Purity of our Religion, and ' worthy of the Vocation wherewith we are called. *" For ye were fometimes Darkncfs, but now are ye Light c Adtsxvii. 30. ^ Heb. ii. 3. ' Matt. xi. 22, 24. * Phil. i. 27. ' Eph. iv. I. ™ v. 8, 10. in 42 T^he Sufficiency of Reafon &c. S E R M. in the Lord: Walk as Children of Lights proving what _ is acceptable unto the Lord -, by the Holinefs of our Lives adorning our ProfefTicn, and convincing Mankind of the Excellency of our Religion. I fhall fum up all in the Words of King Solomon, a Perfon, whom we may reafonably fuppofe well acquainted with the Extent of human Underftand- ing — " Trujl in the Lord with all thine Heart ; and lean not unto thine own Underjianding. In all thy Ways acknowledge him, and he JJoall dire5t thy Paths. Be not wife in thine own Eyes -, fear the Lord, and depart from Evil. " Prov. iii. 5, &c. SERMON SERMON III. ■mimiiAiiWfianMi Party-Zeal cenfured. I Cor. ill. 3. Whereas there is among you 'Envying^ and Strife, and Divi/io?is, are ye not carnal, and walk as Men f |T. PWhad very lately preached the Gofpel, and S E R M. planted a Chrijliaii Church at Corinth^ and al- ' ready there began to appear a Spirit of Difcord amongft the Members of it. " Some falfeApoJlleSy and deceitful IVorkers^ had crept in, and raifed Diflentions and Parties in the Church, fetting up one Teacher a- gainft another, and endeavouring to draw them from their Obedience to their firft Teacher and Apoftle St. Paul. It was one great End and Defign of this Epiftle to heal thefe Divifions, and reftore Peace * 2 Cor. xi. 13. there. 44 Party 'Zeal cenfured, S E R M. there. Thus he befpeaks them Chap, i. ^ Now 1 ' hefeechyou. Brethren^ by the Name of our Lord Jefui Chrijt^ that ye all [peak the fame '^hing^ and that there he no Bivifwns among you ; but that ye be ferfc5lly joined together in the fame J^ind, and in the fame Judgment. For it hath been declared unto me of you, my Brethren, by they^ which are of the Houfe of Chloe, that there are Contentions among you. Now this I fay^ that every one of you faith, I am of Paul; and I of Apollos ', and I of Cephas •, and I of Chriji. — And here again in my Text — Whereas there is among you Envying, and Strife, and Bivifwns, are ye not carnal, and walk as Men ? The Words are plain, and need little Explication ; but the Dodrine contained in them is ufeful and important. They {qi forth the Mifchief of Faction, and Party Zeal, and the Unfuitablenefs thereof to our Chriftian Profeflfion, This Leffon, we fee, St. Paul even in his Days found it neceffary mod earneflly to inculcate : The fame LefTon "^ his Fellow- Labourer St. Clement, in the Days immediately following, had Occafion to prefs on thefe fame Corinthians j and m every Age fince there has been but too great Necefllty for the like Exhortations. The peculiar Seafonablenefs of them in thefe prefent Times I need not enlarge on : I Hiall only add, that in this Place they feem more particularly neceffary, as we are not only ** I Cor. i. lo, &c. *^ See Clemens of Rome in his ift Epi- ftle to the Corinthians. Members Party-Zeal cenfured, 4^ Members of the publick Community, and liable SERM. to join in the Party Dijiin^ions, which divide the reft of our Fellow Subjefts, but are all of us in- corporated into one Body here, and moft of us Members of particular Societies, in all of which Parties and Diflentions are too often apt to pre- vail. This may indeed be poifibly a tender Point to handle, and difficult to fpeak to without giving Offence ; but the fame Rcafons, which make it difficult, make it alfo neceflary to infift on it -, and the very Sorenefs of the Part, though it may per- haps call for a more ikilful Hand, yet fhews at leaft that it ought not to be negleded. 1 fliall therefore with all Freedom and Earneftnefs endea- vour to lay before you your Duty in this particu- lar ; only defiring that nothing I ffiali fay may be underftood as fpecially levelled againft any parti- cular Party, Perfons, or Meafures, but in general againft all Divifions^ ankd Party DiJlin5iions whatfo- ever, whether they be fuch as diftra6t the State, or the Church, or difturb the Peace of any paiticular Society. This being premifed, I ftiall proceed in the fol- lowing Method. I fliall in the Firjl Place enquire what is that Envying, and Strife^ which is here cen- fured by the Apojlle \ Secondly, I fhall fet forth the mifchievous Effc6ts of it; Thirdly, I Ihall confi- der the Cenfure here palTed by the Apoftle on it •, Fourthly and Lajlly, I fhall lay down fome Rules to dired our Pradicc. As 46 Party-Zeal cenfurcd. S E R M. As to the Firft^ the Word z^aos-, here tranflated ^^^* Envying^ is often ufed in a good Senfe for a laud- able Zeal\ but then, as it is here joined with— sg/s- >^ S'tx'^Tci and deceive us. What then mud we think of the Man, who would deprive us of this Hope^ and leave us to drink the very Dregs of this bitter Cup, without any Cordial, or Comfort, to fweeten the Draught, or fupport us under it ? Since therefore, there are fo many feeming Imperfedions in this our prefent State, fince there is here not only a lower Degree of Happinefs allotted us, no Way fuited to our Capacities, Defires, and natural Hopes, but alfo many bitter Potions adminiftered to us, many fore Evils given to the Sons of Men to be ex- ercifed therewith^ may we not without Prefump- ^tion, and without any Arraignment of God^s PrO' vidence, infer that this Life is not our only, or our final State ? Our Author thinks that God may have produced fuch Creatures, as we are., relatively to the Chain, whereof we make a neceffary Link; though, accord- ing to him, Majikind fcems to be fuch a Link in the Chain of Beings, as touches on no other Part. May we not with better Reafon, and more Con- fiilency, conclude, that this our prefent State is only one fmall Liiik in the great Chain of Provi- dence^ T^he Certainty of a future State, 83 dencCj and that the feeming Imperfection of the Farts s E R M. is nccejjary to the real Perfeulicn of the whole? And, ^^• to boiiow again liis Language, all the Fhanomena agree hereto. If we confider this Life as a P/7- grimage^ a State of Probation, we fliall find that God has wifely fuited every Thing to our Circum- ftances here. '' He hath (as Solomon here elegantly exprelfes it) made every Thing beautiful in its Time. He deals out to us fuch a Meafure of Enjoyments in this World, as may make our Journey tolerably eafy and comfortable, but not fuch as Ihould make any reafonable Man willing to take up his Abode here. Is our Life checquered with Evils? ** Thi*f are given to the Sons of Men to be exercifed therewith; to try our Virtue; to prepare, and qualify us for a better State, ^re many bitter Potions prepared for us? Thefe Potions are medicinal ^ ^ and thefe light Affiitlions^ which are but for a Moment, will work for us a far more exceeding and eternal Weight of Glory. ' And this Hope has- God fet before ns^ as a Jtrong Confolation in this our Pilgrimage, an An,- chor of the Soul, both fure and fledfafi. This will appear in a ftill ftronger Light, if we confider the promifcuous and unequal Dillribution of Good and Evil in this Life. ' That there bejujl Men, unto whom it happenetb according to the M'^ork of the Wicked', and that again there be wicked Men^ P Ecclef. iii. ii. "i i. 13. '2 Cor. iv- 17^- => Heb. vi. 18, 19. ' Ecclef. viii. 14. F 2 * /• 84 'ike Certainty of a future State, S E R M. /^ whom it happeneth according to the Work of the RighteouSy has been a common Complaint in all Ages. Nor can this be denied without contra- difting univerfal Hiftory, and conftant Experience. Our Author labours to puzzle and perplex what he cannot deny. " He fays we cannot a/certain who' are good, or evil ; happy, or unhappy. But, if we cannot do this in all Cafes, can we do it in none ? Will not every Man's Experience furnifh him with notorious Inftances of fuffering Virtue, and prof- perous Vice ? Are there not frequent Examples of Men's forfeiting the good Things of this Life, nay Life itfelf, by a fteady Adherence to the Prin- ciples of Virtue and Honour ? And again of wicked Men, who have their Portion in this Life^ who obtain Riches, Honours, and Preferments, by notorious and bare-faced Villany ? And does not every Hiftory we can take in Hand afford us innum'erable fuch Inftances ? * Does not he him- felt own, that God makes his Sun to rife upon the Evil and the Good, and involves the Innocent with the Guilty in great Calamities ? * Does not he make this an Objection againft the moral Attributes of God, that they cannot be difcerned in the Conduct of his Providence, y and that the Ph But the good Chrijiian's Anfwer is very eafy. SERM. He has fure and certain Means of efcaping the Ter- •^^'• rors of tht Lord; and therefore is difquieted with no fuch Fears. " His rejoicin-^ is this^ the Tejlimony of a good Confcience. " He has Peace with God through our Lord Jefus Chriji ; and rejoices in Hope cf the Glory of God. p HefinijJjes his Courfe with Joy, with a reafonable AfTurance, and comfortable Expefta- tion, of a Crown of Right eoufnefs^ '•johich the Lord, the righteous Judge, JJoall give him at that Bay, Though here upon Earth there is often one Event to the Righteous, and to the IVicked, q though we have laboured in vain, and fpent our Strength for nought^ yet furely our Judgment is with the Lord, and our IVork with our God. ' 1 he Day is coming, when the Lord God will wipe away Tears from off all Faces, and the Rebuke of his People Jhall he take a-xay from off all the Earth. ' Behold, he cometh quickly ; and his Reward is with him, to give every Man according as his IVorkfjall be. ' Therefore, (as the Apofde fpeaks}^ my beloved Brethren, be ye Jledfajl, immoveable, always abounding in the Work of the Lord, forafmuch as ye know that your Labour is not in vain in the Lord. A Revelation, which fets before us fuch lively Hopes, fo neceflary to the Comfort of our Lives, and fo conducive to the publick Welfare, ought, " 2 Cor. i. 12. ° Roin. v. i, z. ' 2 Tim. iv. 7, S. 97 for the Service of Religion, may reafonabiy expedl S E R M. from their Governors due Support, Countenance, ^^' and Encouragement. And on the other Hand, all good Men, and efpecially thofe whofe OfEce it is to teach and enforce the Practice of Virtue and Piety, fhould be ready to pay all due Obe- dience and Refpe6t to their Civil Governors, '' whether it be to the King^ asjupreme, or unto Ma- gi ftrates, as unto them that are Jent by him for the PuniJJjment of Evil-doers, and for the Praife of them that do well. Finally, my Brethren, let all of us, high and low, live as thofe who muft give an Account of themf elves to God. Since we look for fuch 'Things ; fince we are alTured that God will bring every Work into Judgment, let us be diligent that we may be found of him in Peace, without Spot, and blamelefs. Let thefe anniverfary Solemnities put us in Mind of a fVill more awful Day, ' when all of us, both fmall and great, muft ftand before the Judgment-Seat of Chrift. Let all of us prepare for that Day, and live as thofe who muft be ac- countable for every Aflion, Word, and Thought. Let thofe, who here fit in the Seat of Judgment, refled that they themfelves muft one Day be judged. Let them remember the folemn Charge of Jehoftjaphat — '' Take heed what ye do j for ye judge n^t for Man, but for the Lord, who is with you '• 1 Pet. ii. 13, 14. '^ Rev. XX. 12. Rom. xiv. ic. ** 2 Chr. X)X. 6, 7. Vol. II. G '> oS I'fje Certainty of a future State* SERM. z« the Judgment. Wherefore now, let the FeaY of ' ^^* God be upon you, take heed and do it j for there, is no Iniquity with the Lord our God, nor Kefpetl of Per- Jons, nor taking of Gifts. Let thofe who are called upon to give Oath in thefe Courts of Judicature, confidcr that ' God is not to he mocked. An Oath is a folemn Appeal to God Almighty as our Witnefs, and as our Judge. Beware therefore how you vouch his Teftimony for any Thing, which you cannot avow before his Judgment-Seat. Let all of us remember the ftrid Account we muft one Day make : Let us confider, that ^ without Holinefs no Man fhall fee the Lord-, that nothing but a fin- cere and hearty Endeavour to perform every Part of our Duty can recommend us to the Favour of our Judge. Wicked Men too often find Means of efcaping the Juflice due to them in this World. They may contrive to conceal their Crimes from publick View : They may deceive, or bribe, or over--awe thofe, who fhould bring them to Ju- ftice. But they muft one Day appear before him, g who is a Difcerner of the 'Thoughts and Intents of the Heart, before whofe Eyes all Things are naked and open. ^ He regardeth not Perfons, nor taketh Re- ward. No Riches can bribe, no Power controul, no Eloquence perfuade, no Art deceive him. He fhall bring every JVork into Judgment, with every « Gal. ii. 3. ^ Heb. xii. 14,. 8 Heb.iv. 12, 13. *» Deut. X. 17. Jecret T'he Certainty of a future State. 99 fecr^t I'hingy whether it be goody or ivhether it />«? S E R M. evil. How foolifh then muft the Hypocrite ap- ^^'' pear, who takes Pains to appear righteous in the Eyes of Men, but takes no Care to approve him- felf to the Judge of all the Earth ? He may conceal his Crimes from Men like himlelf, whofe Cenfiire, or whofe Wrath can affedl him only in this Life ; but he cannot hide them from the all-feeing Eye of God J ' who is able to dejlroy both Soul and Body in Hell. "^ Doth not he that fondereth the Heart, confi- der it ? And he that kccpcth thy Soul doth not he know it ? And Jh all not he render to every Man according to his Works ? ' Cleanje therefore your Hands, ye Sin- ners, and ■purify your Hearts, ye double-minded. "" Ceaje 40 do evil, learn to do well. Fear God, and keep his Commandments. And " let your Loins be girded about, and your Lights burning : ° And watch and pray al- ways, that ye may be accounted worthy to efcape all theje I'hings that jhall come to pajs, and to Jland be- fore the Son of Man. ' Matt. X. 20. ^ Prov. xxiv. 12, ' Jam. iv. 8.. ""U. i. 16, 17. " Luk. xii. 35. " hvik. xxi. 36. G 2 SERMON' SERMON V. aSBSBOum Chrift the LORD of Glory. J O H. XII. 41. ^T&efe I'hings faid Efaias, whm he Jaw his Glory, and /pake of him. SERM. "^ TARIOUS have been the Opinions con- ^* \J ccrning the Manifeftations of the Son of "~~~~" God in the Old 'Tejiament. Some have treated all Proofs of our Saviour's Divinity drawn from hence with no fmall Contempt, and have- thought the Old T'ejiament of very little Ufe in fettling this Controverfy. A celebrated Writer, who has profeffed to give ns the Script ure-Do^rine of the T'rinity, has in a Manner wholly omitted all Texts of the Old Tefament ; and fome, who have been zealous Aflertors of our Lord's true Divinity J have either negleded, or fpoken flight- ingly Chrift the Lord of Glory. loi inolv of the Proofs to be drawn from the Old TV- s E R M. Jiament. On the other Hand, there are fome who " find this DoiStrine in every Ceremony, Hiftory, and Precept, and fetch it out of every Word and Syllable. Thefe Writers have given us fuch my- flical and arbitrary Interpretations of Scripture, as have hurt the Caufe, which they fo zealoufly ef- poufe j and have thrown no fmall Difcredit on the Proofs of our Lord's Divinity, which may juftly be drawn from the Lazu and the Prophets. The moft fafe and reafonable Way of proceeding in fuch an Enquiry will be, by comparing Jpiritual things with Jpiritual y and examining thofe PafTages of the Old Teftament, which are cited, and applied to our Saviour in the New. To this End I have pitched on this Text in the Gofpel of St. 'John, " where the Evangelijl quotes a Pafiage from the Prophet IJaiah, which foretells the Infidelity of the Jews, and the ill Reception which our Saviour met with from them, and then adds in the Words of my Text — '•Theje "Things Jaid Efaias, when he Jaw bis Glory ^ andjpakc ojhim. The Perfon fpoken of here is undoubtedly our Lord Jejus Chriji : It was he of whom the Evangelijl was fpeaking before : It was he, who lad done Jo many Miracles before the Jews, and yet they believed not on him. It >> was therefore lie, * If. vi. lo. ^ But it is faid, that -jjhcn Efaias Janu the Glory cf CoJ tit G 3 Pathr 1.02 - Cbriji the Lord of Glory, SERM. and no other, of whom E{a,ia.s fpakej and whoje ' Glory he Jaw. Let us then turn to the Prophecy of IJaiah^ and there we read thus — ' In the Tear that King Uz- ziah died, I Jaw aljo the Lord Jit ting upon a Throne ^ high, and lifted up, and his "Train filled the Temple. Father rcvealbig to him the Coming of CbriJI, he then favj the Glory of him, -ivho ivas to come in the G!o>y cf his Father at the End of the World. Clarke's Script. DoSlr. 2d Edit. p. 9;. But how is it the Glery of him, if it is not his, but his Father' t Glory? Or how could the Glory, in which our Lord is to ap- pear at the End of the World, be the Glory ^ which Efaias fai» •2000 Years ago ? We are told that Efaias, in beholding the Glory cf God, and in recciviitg from him a Revelation of the Coming of Chrift, fa-TV, that is forefuiv, the Glorf cf Chrijl, juJI as Abraham fanv, that is forefa^zv, his Day, and inas glad. lb. But what Authority has this Writer to zhev fa-zv into forefaiv in either of thefe Texts ? In the latter our Saviour'' s Autho- rity is diredtly againft him : He explains what he had be- fore faid by adding — Before Abraham avas, I JM. In the prefent Cafe the Words are too plain to admit o^ fuch an Evafion. Ifaiah tells us, that in the Tear that King Uzziah died, he fanxi an Appearance o^ Glory; and St. John fays, that at the Time when he delivered the Prophecy cited, he fa^M the Glory tf Chriji — Thefe things faid Efaia;, ^johen he fa-iv his Glory, From hence it is plain to any common Underftanding, that the Glory which Efaias did then fee, was the Glory of ChriJl, and not only a Type or Emblem of fome future Glory, with which he is not even as yet invefted. Befides, the Prophecy here cited was not a Revelation of the Glory of ChriJl, but of the inglorious Treatment, and Contempt, which he met with from the feiMs, ^ If. vi. I, kc Above Chrijl the Lord of Glory. 103 Above itjlood the Seraphims^ each one had fix Whip ; S E R iM. ivith twain he covered his Face, and with twain he co- ' vered his Feety and with twain he did fly. And one cried unto another y and /aid ^ Holyy Holy 3 Holy^ is the Lord of Hofls, the whole Earth is full of his Glory. And the Tofts of the Door moved at the Voice of him that cried y and the Houfe was filled with Smoke. Then faid /, Wo is me J for I am undone ^ becaufe I am a Man of unclean LipSy and I dwell in the midft of a People of unclean Lips , for mine Eyes havefeen the Kingy Je- hovah the Lord of Hofts. — And foon after follows the Prophecy cited by the Evangelift. Here we fee that the Perfon, whofe Glory IJaiah fazVy was the Lord fitting upon a Throne in the Tempky the Kingy Jehovah the Lord of Hofts. ^ Jehovah is the proper and incommunicable Name of the Supreme God, and denotes an eternal, immutable, and ne- ceffary Exiftence. ' This is his Name, by which he himfelf hath chofen to diftinguifli himfelf — »/ AM that I AM — This is his Name for every and this is his Memorial unto all Generations. The Lord of Hofts is another peculiar Title of the Supreme God. ^ The great y the ?nighty Gody the Lord of Hofts is his Name — faith the Prophet Jeremiah. ^ Lo he that formeth the Mountains y and createth the Wind^ (ind declareth unto Man what is his Thought —• Jeho- "• See FiaJ.c. Dod. Trin. and Authors tliere cited, Part i. p. 61, &c. « Exod. iii. 15. Pfal. cxxxv. 13. ^ Jcr. xxxii 18, t ^mos iv. 13. G 4 vai> 104 Chrijl the Lord of Glory, S E R M. vah^ the God of Hojls is his Name — faith the Pro- phet Amos. And laftly, Ifaiah thus expreffes him- felf — ^ 'Thus Jaith Jehovah the King of Ifrael, and his Redeemer the Lord of Hofisy I am the firfi, and I am the lajty and heftdes me there is no God. God is by fome fuppofed to be called the Lord of Hojisy becaufe he was ' the God of the Armies of Ifrael, ^ the Lord mighty in Battle. But I fliould rather think that God is fo called, becaufe he is attended and worfhipped by the heavenly Hojl — ' / faw the Lord Jehovahy (faid Micaiah the Prophet to Ahah)y fitting on his Throne, and all the Hojl of Heaven fianding by him — " Praife ye him all his Angels y (faith the Pfalmiji), praife him all his Hojis. And this Title is moft properly attributed to Gody as refiding in the Sanctuary, becaufe there he was fuppofed to fit on his Throne, attended by his Retinue of Angels. Accordingly, he is often fliled " the Lord of HoJlsy who dwelleth between the Cherubims. In either of thefe Senfes, the Lord of llofis can be no other than the mofl High Gody " whofe is the Battle, and who alone governs the Events of War ; ^ whom alone the Hofi of Heaven worfoippefhy ^ and Thotfands of Thoufands minifier unto him. Accordingly, we find this Perfon, whoje Glory Ifaiah faWy attended by the Seraphims, who ^ If. xliv. 6. M Sam. xvii. 45. ^ Pfal. xxiv. 8. ' I Kings xxii. 19. ^ Pfal. cxlviii. 2. " i Sam. iv. 4. Z Sam. vi. 2, 2 Kings xix. 15. • 2 Chron. xx. 15. ^ Neh. ix. 6. 1 I>an, vii, \o, pay Chrijl the Lord of Giory. loc pay Worfliip and Honour to him, crying — //o/y, sErm. Holyy Holy, is the Lord of Hojls. That he who/?/ ^* on the Throne was the Lord of Hojis, appears from V. 5 ; and the Form of Doxology here iifed is nearly the fame v/ith that, ' in which the four living Creatures in the Revelations give Glory to him that fat on the '•Throne. Since therefore it appears from my Text, that Chrijl was the Perfon, ivhofe Glory Efaiasfaw, it follows that he is Jehovah, the Lord of Hoflsy he whom the Angels of God wor- fliip, the true and living God. But this Do6lrine will receive farther Confir- mation, ifweconfider what was the Vifion, which Ifaiah here faw. It was a glorious Appearance of the Lord fitting upon a Throne in the Temple, attended by his Angels. Let us then enquire who was this Lord, who fat there, and who ufually appeared in Glory there. I fhall not here confider any Ap- pearances of God on Mount Sinai, or elfewhere, before the Delivery of the Jewijh La-w, though from thefe fome Light might be thrown on the Subjeft before us. I fliall begin with ' the Com- mand of God ' the Lord Jehovah to Mqfes, to make him a San^uary, that he might dwell amongfl them. In this he commanded him to place an Ark, and a Mercy-Seat above upon the Ark, and at the tzvo Ends of the Mercy-Seat tzvo Cheruhims of Geld. ''And ■there (faith the Lord Jehovah to Mofes) zvill I meet ^ Rev. iv. 8. ' Exod. XXV. 8, &c. «Sce\'. i. " V. 22. "JL'ith 1-06 Chriji the Lord of Glory, S E R M. with theCy and I will commune with thee, from above V the Mercy -Seat ^ from between the two Cherubims, which are upon the Ark of the Heftimonyy of all things which I will give thee in Cojnmandment unto the Children of Ifrael. And after the Tabernacle, and its Furniture, was fet up, "^we read that a Cloud covered the Tent of the Congregation^ and the Glory of the Lord Jehovah filled the 'Tabernacle. We read again Num. vii. 89. that Mofes heard the Voice of cneffeaking to him from off the Mercy-Seat^ that was upon the Ark of the Tefiimony., from between the two Cherubims. And again Lev. xvi. 1. we read that the Lord Jehovah faid unto Mofes j Speak unto Aaron thy Brother, that he come not at all Times into the Holy Place, within the Vail, before the Mercy -Seat, which is upon the Ark, that he die not ; for I will appear tn the Cloud upon the Mercy-Seat. Laftly, "" we read that v/hen Solomon built his Temple, the Cloud filled the Houfe of the Lord Jehovah, fo that the Priefis could not fi and to minifter, becaufe of the Cloud, for the Glory of the Lord Jehovah had filled the Houfe of the Lord Jehovah. It appears from thefe Paflages, that he, who dwelt in the Sandtuary, was the Lord Jehovah, the God of Ifrael, the lame, who gave Laws and Commandments to Mofes, ^ and that he manifefted his Prefence t]\ere by a vifible Appearance of Glory, or bright Light, encompaffed '*' Exod. xl. 34. * 1 Kings viii. 10, 11. v See alfa Num. xvi. 19, i^z. XX. 6. Pfal. xviii. 11, 12. xcvii. 2. 1. 2. wi^h Chrijl the Lord of Glory. 107 with Clouds and thick Darknefs, and lliining forth S E R M. fometimes with a lefs, and fometimes with a ' greater Degree of Luftre. '"" Hence we find, that when the Glory of the Lord filled the 'Temple, Solomon /pake, The Lord Jehovah Jaid that he would dwell in the thick Darknefs. I havefurely built thee an Houfe to dwell in, a fettled Place for thee to abide in for ever. And in other Scriptures God is faid to ' dwell among the Children of Ijrael ; ^ to dwell in Zion ; ' to dwell in the San^uary \ '^ his Dwelling-Place is faid to be in Zion ; " and he is faid to have chofen Zion, and defired it for his Habitation. Here he fat, like a King on his Throne, in Glory and Majefty. Ifaiah Jaw him fitting on a Throne in the Temple: *^The FJalmifi tells us that God fitteth upon the Throne of his Holinefs, or upon the Throne of his Santiuary. ^Ivi. another Pfalm we read — The Lord Jehovah reigneth — he fitteth between the Cherubims — Exalt ye Jehovah our God^ and worfhip at his Footftool. *• He fat here attended by his Retinue of Angels — ' The Chariots of God (faith the Pfalmifi) are twenty thou- fand, even thoufands of Angels ; the Lord is among them, as in Sinai, in the Holy Place — The Cherubims in the Sanftuary are generally fuppofed to repre- fent the chief Order of Angels ; they are here ^ I Kings viii. 12, 13. * Numb. xxxv. 34.. ^ Pfal. 5x'. II. "^ Exod. XV. 17. ^ Pfal Ixxvi. 2. ' Plal. cxxxii. 13. * Pfal. xlvii. 9. — y^inp SDD — ^ Pfal. xcix. 1,5, •" See MeJe's Works p. 343, ^z. Ttnfin of Idolatry, Ch. xi\ . f Pfal. l.wiii. 17. • placed lo8 Chriji the Lord of Glory. S E RM. placed as Attendants on the Throne of him, who • fat above ; they had their Faces toward the Mercy- Seat in the Pofture of Supplicants. "And the fame Emblems in the Book of Revelations are reprefented, as giving Glory ^ and Honour y and 'thanks J and falling down, and worjhipping God that fat on the Throne. The Seraphim in IJaiah arc either the fame with the Cherubim^ or rather fome other Order of Angels : We find them here at- tending on, and miniftring unto, God in the 'Tem- ple J they veil their Faces before him who Jat on the Throne y and give Glory to him. The Holy of Holies has always been efteemed an Emblem of Heaven. ' The Apofile exprefsly tells us, that thefe things Jerved unto the Example y and Shadow , of heavenly things -y ""and that the Tabernacle was a Figure for the Time then prefent of the true Holy Placey of Heaven itjelf. Accordingly, we find Hea- ven in Scripture called "" the High and Holy Place, " the Sanctuary y the true Tabernacle ; ^ and God is there reprefented as fitting on his Throne, and all the Hofl of Heaven Jianding by him. ^Accordingly, the Pfalmijl thus expreffes himfelf — Jehovah is in fyis holy Temple : Jehovah's Throne is in Heaven. In the firft Chapter of the Prophet Ezekiel we have a more particular Defcription of this Glory ^ Rev. iv. 9, xix. 4. ' Heb. viii. 5. ™ ix. 9, 24. ■ If. Ivii. 15. " Pfal. cii. 19. Heb. viii. 2. p i Kings xxji. ig. "- Pfal. xi. 4, Chriji the Lord of Glory. 109 of the Lord. We read there of a Vifion, which the S E R M. Prophet faw — 'And Hooked^ (fays he,) and, behold, a Whirl'-joind came out of the North, and a great Cloudy and a Fire infolding itfelf, and a Brightnefs was about ity and out of the midfi thereof as the Co- lour of Amber, out of the midft of the Fire. Alfo out of the midfi thereof came the Likenefs of four living Creatures — There follows a Defcription of thefe living Creatures: And then again V. 22. we read that the Likenefs of the Firmament upon the Heads of the living Creatures was the Colour of the terrible Chryflal flretched forth over their Heads above — and again — ^ Above the Firmament that imas over their Heads was the Likenefs of a 'Throne, as the Appearr ance of a Sapphire-Stone ; and upon the Likenefs of a Throne was the Likenefs as the Appearance of a Man above upon it. And I Jaw as the Colour of Amber, as the Appearance of Fire round about within it, from the Appearance of his Loins even upward, and from the Appearance of his Loins even downward, I faw as it were the Appearance of Fire, and it had Brightnefs round about. As the Appearance of the Bow, that is in the Cloud in the Bay of Rain, Jo was the Appearance of the Brightnefs round about. This was the Appearance of the Likenefs of ttpe Glory of the Lord Jehovah. This Appearance Ezekiel now ^ Ezek. i. 4, Sec. Compare this with the Appcaia:icc of Godjhting on a Throne^ Rev. iv ; and alfo with the Appear- ance of the God of If. ail Exod. xxlv. lo. ^ i. z(3. &c. faw 1 1 o Chrijl the Lord of Glory. S E R M. faw by //&uc-ci fji.iT tcli7M». 8 AI/tIs t ©toV. '' Rsv. xxi. 9, * lb. 22, 23. pie Chrijl the Lord of Glory. 1 1 ^ pie of it-y that the Glory of God did lighten ity and S Erm. the Lamb was the Light thereof. In other Scrip- ^* tures he is called ^ the Glory of IJraely ' the Lord ^ ^ Glojjy " the Brightnefs of his Father* s Glory ^ and the exprefs Image of his Perfon. " He appeared to his Apofiles at his transfiguration^ and afterwards in a Vifion to St. John^ in a Glory fimilar to the Defcrip- tion of hiwiy who fat on the 'Throne^ in Ezekiel and Daniel. ° And this Appearance St. Peter calls — THf /y.«>«/cxp«T«f J^o'^Mf — the excellent Glory ; and flrongly infifts on it as a Proof, and Earneft, of his coming hereafter in Power and Majefty. Accordingly we are affured, that he will come to Judgment in a Glory exaflly correfponding to that, which dwelt in the San^luary. He here (as we have feen) mani- fefted his Prefence by a vifible Appearance of ^ Luk. il. 32. ■ I 'Cor. ii. 8. Jam. ii. i. ■" Heb.i. 3. " Comp. Matt. xvii. 2. Rev, i. 13, Sec. Ezek. i. 26, &c. Dan. vii. 9, Sec. ■- " Poffibly the Expreflion of — a Light that Jhineth in a dark Place — may allude to this Glory, which was encompafl'ed with a dark Cloud. If this Conjeftureis admitted, we may fuppofe the AtoJlU to fay — K«i \-)(oy.%') fiiQaiioTifci ret zr^e(p}iTt)'.ot Xoytv-— We hwve now, by the Appearance of his MajeJJy, the Prophe- cies of Chriji^i coming more fully confirmed ; And this may be fufficient to direft our Steps, (though in Comparifon of the Glory that Ihall appear, it be like that of the Sanduary, only a Light pining in a dark Place), till the Sun of Righleoufnefi Hiall beam forth in his full Luilre. The Words — \i rccli kx^SIxk lum — may be conftrued, as joined with — zr^trfyjim. 2 Pct,- i. 17, &c. 'Vol. II, PI Glory 1 1^ Chriji the Lord of Glory, SERM. ^^^O' encompaflcd with Clouds : He here fat on a V* Throne, attended by his Ji/geis. And he himfelf " hath told us, that in the End of the World ^ be pall come in the Clouds of Heaven with Power and great Glory •, ^ that he Jloall come in his own, and in his Fa- ther'*s Glory, ' and all the Holy Angels with him, and JJoall Jit on the Throne of his Glory. ' And his Apojlle alTures us, that the Lord Jefus fhall he revealed from Heaven wikh his mighty An^ls, t or the Angels of his own Power. The Perfon therefore, who fat en- throned in Glory in the Temple, was the Son of Gody the Lord Jefus Chrifi. Let us then turn again to the Old Tejlament, and fee what excellent things are fpoken of him, who dwelt between the Cheruhims. Mofes in his Song thus befpeaks the Lord Je- hovah — " Thou fhalt bring them in, and -plant them in the Mountain of thine Inheritance ; in the Place, O Lord Jehovah, which thou hajl made for thee to dwell in ; in the San5iuary, 0 Lord Jehovah, which thy Hands have efiabliJJjed. To this Lord Jehovah, who is here faid to dwell in the San5iuary, Mofes and the Children of Ifrael gave Praife and Thanks for their Deliverance, and for the Overthrow of Pha^ raoh and his Hoft, in the Red Sea. ''" Him they ac- knowledged to be their God, and their Fathers^ God, P Matt. xxiv. 30. 1 Luk. ix. 26. ' Matt. xxv. 31. * 2 Their, i. 7. ' 'AyysA«» Te Children of Ifrael are faid to have templed the Lord Jthovah, jay- mg. Is the Lord Jehovah among us, or not? And Deut. vi. 16. they are faid to have tempted Jehovah their God. H 2 and 1 1 6 Chrijl the Lord of Glory: S E R M. ^ and Chriji is faid to be the fpiritual Rock that foU ^ ' lowed them. "^"""^ £^^^ wherever the Ark of the Covenant was, there the God of Jfrael was fuppoled to be prefent. When the Ifraelites had been fmitten before the Philijlines, they faid, ^ Let us fetch the Ark of the Covenant of the Lord Jehovah out of Shiloh unto us, that when it (or rather he) cometh among us, it (or he) may fave us out of the Hand of our Enemies. — And, when the ^ I Cor. X. 4. The fame Perfon, who alone did lead Ifratl through the -wajie ho'wling Wildernefs, is called in the Old Tejla- ment their Rock, Deut. xxxii. 30. and the Rock of their Sana- tion, lb. 15. And in the fame Chapter this Perfon is called Jehovah. V. 3 ; and it is faid, that Jehovah^ s Portion is bis People, and Jacob the Lot of his Inheritance. V. 9; that he begat thentt and formed them. V. I 8 ; and he is introduced as faying — Seenosf . Dtus—'-\Vi (Petra) in V. T. Chrijius in Novo (fays GrotiusJ. * 1 Sam, iv. 3, &c. Ark Chriji the Lord of Glory. ny Ark of the Covenant of the Lord of Hofls, ivhich SERM. dwelleth between the Cheruhims^ came into the Camp, all Ifracl fhouted with a great Shout. — And the Phi- lijlines were afraid^ for they faid^ God is come into the Camp — Wo unto us ; who Jhall deliver us out of the Hands of thefe mighty Gods ? Thefe are the Gods that fmote the Egyptians with all the Plagues in the Wildernefs. Again, •" when the Men of Bethfljemefh were fmitten, hecaufe they had looked into the Ark of the Lord., they faid^ Who is able to fiand before this holy Lord God Jehovah ? And to whom fhall he go up from us ? ^ And during the Abfcnce of this Ark all the Houfe of Ifrael lamented after the Lord Jeho- vah, h After fome Time David brought up to Jeru- falem the Ark of God, And David, and all the Houfe of Ifrael., are faid to have played before the Lord Je- hovah : And David danced before the Lord Jehovah with all his Might. The Lord of Hofls, who dwelt between the CherU' bimSy was confulted by the Children of Ifrael in all Exigencies, and gave Oracles and Commandments by an audible Voice from the Throne in the Sanc- tuary. Here, * as we have already leen, he met and communed with Mofes^ who heard the Voice of one fpeaking to him from off the Mercy-Seat, from between the two Cherubims. And, when Mofes was now about to depart, the Lord appointed Jofhua his Succeflbr, ^ I Sam, vi. 19, &c. s lb, vii. 2. ^2 Sam. vi. i,&c, ' See above, p. 106. H 3 and 1 1 8 Chrljl the Lord of Glory. S E RM. and faid, "^ He Jhall jland before Eleazar the Prieft, ' who Jhall ajk Counfel for him, after the Judgment of Urim^ before the Lord Jehovah, at his Word Jhall they go out, and at his Word they fjall come in. Ac- cordingly, we read frequently in Scripture of the Children of Ifrael, and their Governors, enquiring and alking Counfel of the Lord, In particular ^we are told, Jud. xx. 26, that all the Children of Jfrael went up, and came unto the Houfe of God — and enquired of the Lord Jehovah -, for the Ark of the Covenant of God was there in thofe Days, and Phi- nehas, the Son of Eleazar, the Son of Aaron, flood before it. ^ And for this Reafon the Holy of Holies^ from whence thefe Anfwers were delivered, is in Scripture called — *)'n — the Oracle. Towards this moft Holy Place all the Worfhip and Service of the Ifraelites was direded. "" The continual Burnt-Offering was commanded to be of- fered at the Boor of the Tabernacle of the Congrega- tion, before the Lord Jehovah ^, zvhere (fanh God), I will meet you to [peak there unto thee. And there I will meet with the Children of Ifrael ; and the Taber- nacle fJjall be fanfHfied by my Glory. " The Altar of Incenfe was ordered to be placed before the Vail that is by the Ark of the TeJlimcny -, before the Mercy-Seat that is over the Tejlimony, where (faith God) I will ^ Num. xxvii. 21. ' i Kings vi. 19, &c. viii. 6, 8. 2 Chron. v. 7, 9. Pfal.xxviii. 2. "> Exod.xxix. 42, &c. » Exod. XXX. 6, &c. meet ChriJ} the Lord of Glory. 1 1 n meet with thee. And Aaron JJjall burn Incenfe upon it, s E R M. a perpetual Incenje before the Lord. ° The Blood of the ^^ Sin- Offering was to be fprinkled /even Times before the Lord Jehovah, before the Vail of the Sanctuary. p It was the Office of Aaron to bear the Names of the Children of Ifrael in the Breafl -Plate of Judgment, upon his Heart, when he went into the Holy Place, for a Memorial before the Lord Jehovah continually. ^ And into the Holy Place within the Vail he was not to come at all Times, but only once a I'ear^ on the great Day of Atonement -, when he was to put Incenfe upon the Fire before the Lord Jehovah, that the Cloud of the Incenfe might cover the Mercy-Seat ; and to take the Blood of the Bullock, and fprinkle it with his Finger upon the Mercy -Seat Eajlward ; and before the Mercy-Seat he was to fprinkle of the Blood with his Finger feven Times. Their Prayers alfo were directed towards this Holy-Place. — ' Hear the Voice of my Supplications, (faith David), when I cry unto thee, when I lift up my Hands towards ' the Ora- cle of thy Sanctuary. And again — ^ Before the Gods (or Angels) will I fing Praife unto thee : I will wor- fhip towards thy Holy Temple. " And even in foreign Countries the Jews addreffed their Prayers towards Jerufalem, the City of the Lord of HoJls, and towards his holy Temple there. " Lev. iv. 6. P Exod. x.xviii. 29. '^ Lev. xvi, Heb. ix. 7. ' Pfal. xxviii. 2. • -ILLnp n»ai. ^ V(a\. cxxxviii. 1,2. "I Kings viii, 44, 48. Dan. vi. 10. Jon. ii. 4, 7. H 4 When I20 Chrijl the Lord of Glory. S E R ivr. "" When Solomon had built his Temple, and placed ^ ;__ there the Ark of the Covenant of the Lord Jehovah, he faid, that he had built an Houfe for the Name of Jehovah the God of Ifrael ; and he prayed, faying, * Arife, O Lo'd God Jehovah, into thy fiejimg- Place, thou and the Ark of tJjy Strength. To this fame Lord God Jehovah, ^ who had hitherto walked in a Tent, and in a Tabernacle, and to whom Solomon had now built an Houfe, he addreflcd a folemn Prayer. He calls him Jehovah, the God of Ifrael \ to whom there is no God like in Heaven above, or on Earth be- neath ; who keepeth Covenant and Mercy with his Ser- vants-, whofe Dwelling-Place is in Heaven, but whom the Heaven, and Heaven of Heavens cannot contain ; who heareth Prayers and Supplications, who forgiveth Sins ', and who only knozveth the Hearts of all the Children of Men. To the fame Lord God Jehovah, Jehofloaphat ap- plied himfelf in Time of Diftrefs. ^ He fet himfelf to feek the Lord Jehovah, and proclaimed a Fafi , throughout all Jiidah. And Judah gathered themfelves to ajk Help of the Lord Jehovah, even out of all the Cities of Judah they came to feek the Lord Jehovah. And Jehofijaphat flood in the Congregation of Judah and Jerufalem, in the Houfe of the Lqrd Jehovah, before the new Court ; and faid, O Jehovah, the God of our Fathers, art not thou God in Heaven, and ruleft ^ I Kings viii. i, &c. 2 Chron. v. 2, &c. ^ 2 Cbron. vi. 41. y Comp. 2 Sam. vii. 6. ^2 Chron. xx. 3, Sec. not Chr'iji the Lord of Glory. 1 2 r not thou over all the Kingdoms of the Heathen ? And S K R M. in thine Hand is there not Power and Might, fo that ^ ' none is able to withjland thee ? Art not thou our God, who didjl driz'e out the Inhabitants of this hand be- fore thy People Ifrael, and gavejl it to the Seed of Abraham thy Friend for ever ? And they dwelt therein, and have built thee a San5fuary therein for thy Name, faying, ' If, when Evil cometh upon us, as the Si'cord, Judgment, or Peflilence, or Famine, we fland before this Houfc, and in thy Prefence, for thy lifame is in this Iloufe, and ay unto thee in our Affliction, then thou wilt hear, and help. To the fame Lord Cod, Hezekiah addrefled him- felf in a Time of like Dillrefs. — •* And Hezekiah prayed before the Lord Jehovah, and faid, 0 Jehovah, the God of Ifrael, which dwellefi between the Cheru- bims, thou art the God, even thou alone, of all the Kingdoms of the Earth, thou haft tnade Heaven and Earth — Now therefore, O Jehovah our God, I be- feech thee, fave thou us out of the Hand of Senna- cherib, that all the Kingdoms of the Earth may know that thou Jehovah art God, even thou only. The 24th Pfalm is generally acknowledged to have been compofed on Occafion of David's bring- ing the Ark to Sion. The Ark was introduced with this Hymn — " Lift up your Heads, 0 ye Gates, and * This plainly refers to Solomon s Prayer at the Dedication of the Temple. Sec i Kings viii. 37, &c. *• 2 Kings xix. 15, &.-C. * Pfal, xxiv. 7, &c. he 122 Chrijl the Lord of Glory, S E R M. ^f? ye lift 'up, ye everlajiing Doors, and the King of ' Glory Jhall come in. — And this King of Glory is faid to be Jehovah the Lord of Hofis, Jehovah Jlrong and mighty, Jehovah mighty in Battle. ^ The Earth is his, and the Fulnefs thereof, the World, and they that dwell therein. He hath founded it upon the Seas, and ejia- blifJoed it upon the Floods, ^ And he is the Author of Blejfmg, and Salvation to thofe who feek him. The 68th Pfalm feems to have been fung on the fame Solemnity. ^ It begins in the fame Manner as the Song of the Ifraelites on the fetting forward of the Ark — 2 God Jhall arife \ his Enemies fJoall he fcattered, and thofe who hate him JJo all flee before him. The ProcefTion is c'efcribed V. 24, &c. — They have feen thy Goings, 0 God; even the Goings of my God, my King, in the San5luary. This fame God, whofe Goings were in the Sanctuary, is called ** Jehovah, ' the Almighty, "^ and his Na^nc is faid to be J AH. ' He is defcribed as riding upon the Heaven of Heavens, as attended by an innumerable Company of Angels — ^ The Chariots of God are twenty Thoufand, even Thoufands of Angels : The Lord is among them, as in Sinai, in the Holy Place. " This God is faid to be the God of Ifrael', to have gone before his People through the IVildernefs — and Sinai is faid to have ^ Pfal. xxiv. 1,2. ^ lb. 5. ^ Pfal. Ixviii. i, &c. Num. X. 35. c Num. x. — Rife up Jehovah. ^ Pfal. Ixviii. 16,18,19. ' lb. 14. I' lb. 4. ' lb. 4, 33. ""lb. 17. " lb. 7, 8. been Chriji the Lord of Glory. 123 been moved at his Prefence. ° They call him their s E R M. God^ the God of their Salvation^ who daily loadeth them ^• with Benefits; to whom belong the IJfues from Death. p And what is in this very Pfalm faid of the Lord Jehovah, is by St. Paul applied to our Saviour Chrifi. •J Two other Pfalms we find were delivered by David to be fung on the fame Occafion by the Levites, who were appointed to minijler before the Ark of Jehovah, and to record, and to thank and praife Jehovah the God of Ifrael. viz. the 105th, and the 96th. From the former v/e may learn that this Perfon, before whofe Ark the Levites miniftered, and CO whom tliey gave Thanks and Praifes, was the fame God, ' who made a Covenant with Abraham, Ifaac, and Jacob, who fhewed Signs and IVonders in Egypt, and brought forth his People with Joy, ' In the 96th Pfalm we read that Honour and Majejly. are before him. Strength and Beauty in his San£Juary. Thefe Expreffions plainly refer to the Appearance of Glory in the San^uary. ' But he, who there gave his Prefence, is called Jehovah -, he is great, and and greatly to be praifed j he is to be feared above all Gods. For all the Gods of the Nations are Idols — D^*7^^>? — '^'^^^ ^^^ unprofitable — but the Lord Je- hovah made the Heavens. " All the Earth is called * Pfal. Ixviii. 19, 20. p Eph. iv. 8. "J 1 Chron. xvi. ' Pfal. cv. 9, &c. » Ffal. xcvi. 6. ' lb. 4. 5- » lb. 7, &c. upon 124 Chriji the Lord of Glory. S E R M. upon to fear before him j and all the ^ Families of ' the Nations to give unto him the Glory due unto his Name^ and to worfloip him in " his glorious Sanc- tuary. ^ The 1 3 2d Pfalm appears to have been fung at the Dedication of the Temple by Solomon. There God is thus addrefled — '" Arife^ O Lord Jehovah^ into thy Refi, thou, and the Ark of thy Strength. And again — * Jehovah hath chofen Zion •, he hath de- ftred it for his Habitation. This Jehovah is called '' the mighty One of Jacob. " Into his 'Tabernacle they went ; at his Footfiool they worfhipped ; — ^ he blefj'ed their Provifwn ; he fatisfied their Poor with Bread j he clothed their Priefls with Salvation. " In the 8oth Pfalm he, who dwelleth between the Cherubims^ is called the Shepherd of Ifrael, Jehovah the God of Hofis. He is faid to have brought a Vine out of Egypt, to have cafi out the Heathen, and planted it. ^ Again, in the pptli Pfalm, we find the Lord Jehovah defcribed as fitting between the Cherubim s, and not only great in Zion, but high above all Peo- ^ ZZD^Ol^ ninDtZ.73 -^^ linp-minn v See 2 Chron. vi. 41. ^ Pfal. cxxxii. 8. alb. 13. '» Jb. 5. DpV TDK a peculiar Title of the meji high God. " lb. 7. '' lb. 15, 16. <= Pfal. Ixxx. I, &c. This Shepherd of Ifrael is called upon to Jhine forth before Epbraim, Benjamin, and Manaffeh. This alludes to the Manner in which the Chil- dren of Ifrael marched. The Ark was immediately followed by thefe Tribes. See Num. ii. ^ Pfal. xcix. 1, &c. Chrljl the Lord of Glory. I2r pie. The People are called upon to exalt him, and S E R M, WGrJhip at his Footftool. Mofes, and Aaron are laid to '^• have called upon his Name : They called upon the Lord Jehovahy and he anjwered them. He is faid to have fpoken unto them in the cloudy Pillar, and to liave given them Tejiimonies and Ordinances. The 50th Pfalm thus begins — ^The mighty God Jehovah hath fpoken, and called the Earth from the rijing of the Sun unto the going down thereof. Out of Zion the Perfe5licn of Beauty (or in the Perfection of ■ Beauty) God hath fhined. This Mighty God thus befpeaks Ifrael — '' I am God, even thy God — .' the World is mine and the Fulnefs thereof — ^ Offer unto God Thankfgiving, and pay thy Vows unto the Mofi High : And call upon me in the Day of 'Trouble ; / will deliver thee. The 76th Pfahn begins thus — ' In Judah is God known, his Name is great in Ifrael. In Salem alfo is his Tabernacle, and his Dwelling- Place in Zion. This God is called Jehovah, "" the God of Jacob: " To him Fozus were made, and Prefents offered y and to him are here afcribed the Events of War, and the Difpenfations of Providence. In the next Pfalm the Pfalmijl thus addreffes God — " Thy li^ay, O God, is in the Sanctuary : IVho is fo 8 Pfal. 1. I. CDVl'rs 'rx — Qioi cn';N hii. Pral. 1. I. " \\'hv Pfal. Ixxviii. 56. <* ^ri' Pfal. Ixviii. iS- " 3pr n^^.X Pfal. cxxxii. 2, 5. ^ Pfal. Ixxviii. 41. ^ z Chroii. xx. 6. •• Pfal. cv. 9, 10. ' 1 Kings viii. 23, 51. Ifrael, 1 28 Chrifl the Lord of Glory, S E R M. Ifrael^ who were his People, and his Inheritance-, ^ he ' who appeared in Mount Sinai, ' and appointed a Law in Ifrael ; "" he who led them through the WildernefSy " and drave out the Inhabitants of the Land before them. ° Heaven is his Dwelling- Place j '' he made Heaven and Earth ; ' the World is his, and the Fulnefs thereof. ' To him Prayer was made, ' Incenfe offered, ' Sacrifices performed, " and Vows and 'Thankfgivings paid. He is "" eternal, unchangeable, " omnipre- fent, * omnifcient, ^ omnipotent. He was no local, or tutelary God ; ^ for he was God alone of all the Kingdoms of the Earth, ^ and ruled over all the King- doms of the Heathen ; '' the Earth was his, and the Fulnefs thereof; the World, and they that dwell therein. He was no fecondary, or figurative God-, for he was «* God of Gods, ^ exalted far above all Gods, and wor- fhipped by all the Angels of God; ^ there was none like unto him among the Gods ; ^ he was God, even he only. ^ Pfal. Ixviii, 8. ' Pfal. Ixxviii. 5. "> Num. x. 33, Sec. Pfal. Ixviii. 7. " 2 Chron. xx. 7. ° i Kings viii. 30. P 2 Kings xix. 15. "J Pfal. 1. 12. "■ i Kings viii. 22, &c. ^ Exod. xxx. 7, &c. ' Lev. xvi. " Pfal. 1. 14. * He is the fame, and his Tears JJmll hanje no End. Pfal. cii. 27. * The Heaven, and Heaven of Heavens cannot contain him. i Kings viii. 27. ^ He only knoxveth the Hearts of all the Children of Men. lb. 39. ^ In his Hand is Po^x,er and Might , fo that none is able to ivith- Ji and him. 2 Chron. xx. 6. * 2 Kings xix. 15. t" 2 Chron. xx. 6. "^ Pfal. xxiv. i. '' Pfal. 1. i. " Pfal. xcvii. 7, g. ' Exod. xv. 11. ^ z Kings xix. 19. And Chriji the Lord of Glory. I20 And this God of Ifraelj who dwelt between the Che- s E R M. rubims, we have fhewn to be the Son of God^ who ^ • in due Time was madeFlefh, and dwelt amongji us. ^ But fome, to evade thefe ftrong Proofs of our Lord's Divinity , have aflferted that this was only a created Angel , appearing in the Name or P erf on of the Father y and that therefore, whatever Honour is paid to this Shechinah, and whatever is faid of, or by it, belongs not to the Perfon immediately here prefent, but to God the Father, ' it being cujiomary in Scripture for one Perfon to fujlain the Character , and aB^ and fpeak^ in the Name of another. But thefe AfTertions want Proof. I can find no fuch Inftances of one Perfon a5iing, and fpeaking., in the Name of another, without firft declaring in whofe Name he a6ts, and fpeaks. ^ The Inftances ufually alledged are nothing to the purpofe. If we fome- times find an Angel fpeaking in the Name of God, yet from the Context it will be eafy to Ihew, that this Angel was ' the great Angel, the Angel of the Co- venant, the Angel Jehovah. But, if there fhould be fome Inftances in the proprtietical, or poetical Parts of Scripture, of an abrupt Change of Perfons, where the Perfon fpeaking is not particularly fpecified, this will by no Means come up to the Cafe before us. Here is a Perfon fuftaining the Name and ^ Clarke's Script. Doft. p. 94. * Efay on Spirit, p. 66, &c. * This I have fhewn at large in my Anfwer to the EJfay on Spirit. Pt. I. p. 49, &c. ' Rev. X. i. Vol. II. I Chara(5ler 130 Chrijl the Lord of Glory, SE RM. Charader of the mofi High God from one End of ^' the Bible to the other j bearing his *" glorious and fearful NamCy the incommunicable Name Jehovaby expreflive of his necejfary Exijience ; fitting in the throne of God ; dwelling, and prefiding in his tem- ple ; delivering Laws in his own Name ; giving out Oracles ; hearing Prayers ; granting BlefTingsj forgiving Sins. To him (as we have feen) Vows were made, Praifes given, Incenfe offered, and Sacrifices performed ; and to him is afcribed every Title, and Attribute of the Divinity, And yet thefe Writers would perfuade us, that this was only a created Gody a tutelary ^'^ngel ; that a Crea- ture was the Godoflfraely and that to this Crea- ture all their Service, and Worfhip was direfbed ; that the great Godj " whofe Name is Jealous^ was pleafed to give his Glory, his JVorJhip, and his throne to a Creature; that a Creature could inno- cently exalt himfelf above all that is called God, or that is worjhipped, fitting in the ^temple of Gody as God, and fiewi7ig himfelf that he is God. " What is this but to make the Law of God himfelf intro- duflory of the very fame Idolatry, that was prac- • tifed by all the Nations of the Heathen ? f But we are told, that bold Figures of Speech are common *" Deut. xxviii. 58. " Exod. xxxiv. 14, • See Vindic. Doft. Trin. Pt. I, p. 92, &c. p See Bp. QiCloghir's Vind. Hill, of O. and N. T. Pt. III. p. 61, 62. in Cbrtji the Lord of Glory. loj in the Hebrew Language^ which is not to be tied down S E R M. in its Interpretation to the Jeverer Rules of modern ^ ' Critici/m. We may be affured that thofe Opinions are indefenfible, which cannot be fupported, with- out charging the Word of God with Want of Propriety, or Perfpicuity. Such Pretences might be borne with, if the Queftion were about a Phrafe or two in the poetical, or in the propheti- cal Parts of Scripture. This, if it be a Figure^ is a Figure, which runs througli the whole Scripture. And a bold Interpreter mull he be, who fuppofes that fuch Figures are perpetually, and uniformly made Ufeof in a Point of fuch Importance, with- out any Meaning at all. This is to confound the Ufe of Language, to make the Holy Scripture a myfterious unintelligible Book, fufficient to prove nothings or rather to prove any thin"-, which a wild Imagination fliall fuggeft. This Argument will appear in a ftill ftrono-er Light, if we confider that one great End of the Mojaical Law was to extirpate Idolatry, and teach the Worfhip of the one true God. The firll Precept of the Law is — q Thoujhalt have no other Gods before me. — ■■ Hear, 0 Jfrael, (faith Mofes), "Jehovah our God is one Jehovah. — And again — * Jehovah he is God; there is none elf e befides him. And thus faith God himfelf by his Prophet IJaiah ^ Exod. AX. 3. ' Deut. vi. 4. • Deut. iv. 33-. I 2 — I ti'i^ 132 Chriji the Lord of Glory, S E R M. — - ' / ^^ Jehovah y that is my Name ; and my Glory will I not give to another. And yet we find thefe fame exclufive Terms applied to this very Perfon, whofe Glory filled the Temple. Thus Solomon ad- drefled him — " O Jehovah, God of Ifrael, there is no God like thee, in Heaven above, or on Earth he^ neath. — l!hoii, even thou only, know eft the Hearts of all the Children of Men. "^ And thus Hczekiah-^O Jehovah, God of Ifrael, which dwelleft between the Cherubims, thou art the God, even thou alone, of all the Kingdoms of the Earth. And, what is, if pofli- ble, ftill more decifive, the Angels are reprefented as attending on him, and worfliipping him — ""His Chariots are twenty 'Tboufand, even Ithoujands of Angels ; ^ he is exalted far above all Gods ; and all the Gods worfhip him. Nay, his very Situation here in the 1'emple fhews him to be far fuperior to all Angels. Here was feen the Lord fitting upon a Throne, the Seraphims worlhipping him, and the Cherubims waiting on his Footltool, and attending the Wheels of his Chariot. And therefore, as I faid before, he was no local God, or tutelary Angel-, for he was God alone of all the Kingdoms of th^ Earth. He was no fecondary, or created God-, for he was exalted far above all Gods-, he made Hea- ven and Earth -, and he was the Lord God, even he mly, * If. xlii. 8. * I Kings viii. 23, 39. * z Kings xix, 15. ^ Pfal. Ixviii. 17. ^ Pfal. xcvii. 9, 7. But Chrijl the Lord of Glory* i^j But perhaps the Argument may be turned an-SERM. other Way. Since fuch high Things are fpoken ^' of this God of IJraely who dwelt between the Cheru- bimSy it may from thefe very PremilTes be argued, that this could be no other than God the Father himfelf, and not the Son. And this Conclufion may feem to receive great Confirmation from fe- veral PafTages of Scripture; as particularly from Dan. vii, ^ where is reprefented a Vifion of the Ancient of Days fitting upon his 'Throne ; and one like the Son of Man comes to him with the Clouds of Hea^ ven. ' And fo again Rev. iv. St. John had a Vifion of God fitting on his Throne ; '' and the Lamb ap- pears afterwards as a diftindl Perfon. The Per- fon tlierefore, who fat on the Throney may feem not to be the Son, but the Father only. This is indeed an Objection that deferves to be confidered, bc- cauie it feems to charge the Scripture itfelf with Inconfiftency. We have brought feveral Proofs from Scripture that it was the Son of God, who ap- peared here in Glory \ but the Scriptures here al- ledged feem to fay that it was the Father himfelf, and not the Son^ who thus appeared. I know of no Way of reconciling thefe feeming Inconfiften- cies, but by faying that the Godhead of the Father and of the Son, -ts all one, and their Glory and Ma- jefty the fame. If therefore the Father fits on hi^ / Dan. vii. g, &c. * Rev. iv. i, &c. * Rev. V. 6, &c. I J Throne^ 134 Chriji the Lord of Glory. S E RM. 1'hroney the Son alfo fits on the fame Throne ; and the Glory is not only his Father's^ but his own Glory alfo. But, as Chriji in Scripture fuftains a twofold Character, that of the Son of God equal with the Father i and that of the Mediator between God and Man, fo it is no way ftrange, that in Vi- fions, or emblematical Reprefentations, he fliould be reprefentedundera twofold Refemblance, Nor is what is here afferted merely an arbitrary Hypo- thefis of our own. It is the very Account which the Scriptures themfelves give us of this Matter. Let us turn again to If. vi. '^ There we find the Seraphim worfhipping the Lordy who Jat on the Throne^ and crying — Holy., Holy^ Holy, is the Lord ofHoJis. This Tri/agium, or threefold Form of Doxolcgy, was adopted in the moft ancient Litur- gies of the Chrijlian Church, and always thought to be expreffive of the Trinity. And not only this, but the Lord in this Vilion thus expreffes himfelf — ^ Whom Jhall I Jend? And who will go for us? And as St. John tells us, that the Glory, which EJaias Jaw, was the Glory of Chriji, ^ fo St. Paul fays, that the Words, here faid to be fpoken by the Lord fitting upon his Throne, were fpoken by the Holy Ghofl. *■ In the Vifion in Daniel, the Son of Man, who came with the Clouds of Heaven, moft undoubtedly ^ If. vi. 3. ^ vi. 8. ^ A»Ss xxviii. 25. f Dan. vii. 9, &c. reprefent§ C/jriJi tbe'Lord of Glorf. 135 reprefcnts our Saviour Chriji j bur yet "we find this'S E R M. very Son of Man arrayed in the like Glory with him, who fat on the "-Throne^ ^ both at his Transfiguration ^ * and when he appeared to St, John in the Revela- tions ; his Garment was white as Snow, and the Hair . of his Head like the pure^ Wool. And as here the ancient of Days is defcribed as fitting in Judgment, fo our Lord's coming to Judgment is fet forth in Expreflions exactly parallel. ' He Jhall come in his Glory, and the holy Angels with him i and Jhall Jit upon the Throne of his Glory, — ^ He Jhall be revealed from Heaven, with his mighty Angels inflaming Fire. ' In the Vifion in the Revelations we read that th^e were feven Lamps of Fire burning before the. Throne, which are the feven Spirits of God ; ^ and in the preceding Chapter our Saviour is ftiled be that hath the feven Spirits of God, " As he, who fat on the Throne, is laid to live for ever and ever, ° fo our Lord fays of himfelf — Jam alive for evermore. P As the four Beajls ftile hjm, who fat on the Throne — Lord God Almighty, which was, and zuhich is, and is to come, '^ fo our Lord affumes to himfelf the fanqie Titles. Nay, what is very remarkable, ' the Throne itfelf is called the Throne of God, and cf the Lamb. ' And the four Beafts, and twenty- 8 Mar. ix. 3. ^ Rev. i. 14. ' Matt. xxv. 31, Sec. " 2 Their. \. 7, 8. ' Rev. iv. 5. '" iii- i- " iv. 9. ° i. i3. P iv. 8. «! i. 8. See ffater/atjJ's Serm. at Mojtr'j Left. p. 227, &C. r Rey. xxii. 1. • v. 8, &c, I ^ four 136 Cbriji the Lord of Glory, S E R M.four Elders J fall down before the Lamb, and offer to ' him the Prayers of the Saints. — And every Creature which is in Heaven y and on the Earth , and under the Earthy and Juch as are in the Sea^ and all that are in them, Jaid, Bleffing, and Honour, and Glory, and Tower, be unto him, that fitteth upon the "throne, and unto the Lamb, for ever and ever. And the four Beafls^ (who reprefented the higheft Order of Angels), faid Amen. In other Parts of this Prophecy the Lamb, ' he who was dead, and is alive, is faid to be the Firfi and the Lafl, " he which fearcheth the Reins and Hearts. And, as in this Prophecy the Throne is called the Throne of God, and of the Lamb, fo in other Scriptures we are told, that at the Laft Day, " the Son of Man Jh all come in the Glory of his Father ; and in another Place, " that he Jhall come in his own Glory, and Jhall fit upon the Throne of his Glory ; and in another, r that he Jhall come in his own Glory, and in his Father's, and of the holy Angels. And the Angels attending on this Solemnity, are called by our Lord ^ the Angels of God ; " his Father's Angels -, *• and his own Angels ; ' and by St. Paul, the Angels of his own Power. If therefore we give Glory to the Son, we do not * Rev. ii. 8. • ii. 23. "^ Matt. xvi. 27. * xxv. 31. o T>) ^o^y\ xvtS. y Luk. ix. 26. * Luk. xii. 8. " Rev. iii. 5. •> Matt. xvi. 27. xxiv. 31. «= 2 Their, i. 7r, thereby Cbrlfi the Lord of Glory, 1^7 thereby take away, or diminifli, the Glory of the S E R M. Father : If we worlhip CbriJ} /if ting on his Throne, ^' we would not be thought thereby to dethrone God the Father. ^ But we hold hiin and the Father to be one ; and all Things that the Father hath to be his j their Throne, their Glory y and their Godhead to be the fame. And this is agreeable to our Form of Bapti/m, " wherein we were all baptized in the Name (in one and the fame Name) of the Father , and of the Sony and of the Holy Ghofi. How far this Doctrine might be known to the Patriarchs^ and Jews, of old, is another Queftion, which perhaps we have not Light fufficient fully to determine. But this we may fay, that many Gofpel-Do^rineSy as ^ particularly that o( the Calling of the GentileSy were contained in the Scriptures of the Old Teflamenty and now appear plainly dedu- cible from thence, which yet in former Ages were not made known unto the Sons of Men. The Doc- trine of a Trinity therefore might be wrapt up in the Scriptures, and yet remain a Secret, till it was unfolded by the Revelation of the Go/pel. And, if this were the Cafe, there could be no better Method of difcovering the Truth than that which we have taken, a juft Comparifon of the two Tef- taments. But we have no Reafon to think that this was the Cafe. « That the ancient Jews had **Joh.x.30. xvi,i5. « Matt, xxviii. 19. *^ See Eph. iii. 8 Eu/eb. Prspar. Evang. Lib. vji. C. 13, 1 4* Mlix's Judgment of the Jeuifli Church. Bull Def. Fid. Nic. Seft. I. 138 Chrijl the Lord of\Ghry, S E R M. fome Notion of a Diflinftbn of Perfons in the _ Godhead^ has been afferted, and fufficiently proved by learned Men. It appears from feveral Paffages in the New 'Tejiamenti that the Title of the Son of God was not unknown to the Jews in our Saviour s Time. '' They accufed our Lord of Blafphemy, be- caufe he called himfelf /^^ Son of God; * and thought that to call God his Father was to make himjelf equal with God. ^ We have alfo the Teftimony of the ancient Fathers of the Chriflian Church, who all agree that Ch7-ift was the Perfon, who appeared to the Patriarchs of old, ' who was feen by the Prophets IJaiah and Ezekiel^ " and who dwelt between the Cherubims, It muft be no fmali Comfort and Satisfa6bion to a good Chrijiian^ to find a perfeft Harmony and Correfpondence between the Old Tejiament and the NeWj and tp perceive the fame Dodlrines run uniformly through the whole Body of Scripture. We hold the {^me Faith which was of old delivered to the Saints : We worfhip " him who was from the Se«5t. I. C. I. §. 16. See alfo the Author's Vindic. Dodt. Trill. Pt. I. p. 17, &c. •> Matt. xxvi. 63, 65, Joh. x. 36. ' Joh. v. 18, ^ See Bull Def. Fid. Nic. Sea. I. Cap. 1. Seft. IV. C. 3. WaterlancCs Vindic. p. 28, &c. 2d Def, p. 126, &c, ' Iren. Lib. iv. C. 37. Tertull. adv. Prax. Cap. 14. ^ Juji. Mart. Dial. Trypb. p. 254, 255, 288. Tertuli. adv, Marc. Lib. v. C. 17. " i Joh. ii. 13. Beginning Chrijl the Lord of Glory. \'xg Beginning, the God of Ifrael, ° the Rock of Ages, ^ Je- S E R M. Jus Chrijl, the fame yefler day, to day, and for ever. ^ • But fome affedl to treat this Doflrine of our Lord's Divinity, as an indifferent Matter, a Truth merely fpeculative. Can rt then be an indifferent Matter who is our God, and what the ObjeEl of our Worfhip ? The Dignity of the Perfon, who ac- complifhed our Salvation, ought certainly to in- fluence our Pradice, and excite us to Obedience ; and by detrading from this Dignity we abate and weaken the Force of thefe Motives. Thus does St. Clement, '^ the Fello-w-Lahourer of St. Paul, be- gin his Second Epiftle to the Corinthians — ' My Brethren, we ought to think of J ejus Chriji as of God, as of the fudge of ^iick and Dead, and not to think meanly of our Salvation. For if we think meanly of him, we fhall hope to receive but little. And having Juch mean 'Thoughts of it, we fhall fin, not knowing from whence we are called, and by whom. And the Scriptures themfelves flrongly infill on the Dig- nity of the Perfon who wrought our Redemption, as mightily enhancing the Greatnefs of our Sal- vation, and carrying with It the ftrongeft Obliga- tions to Obedience : This they urge as the mod " If. xxvi. 4. P Heb. xiii. S, ^ Phil. Iv. 3. ■B'.ft Kftri l^atTut y^ v'.y.^v)' y^ i S'ei KfAiii fiiK^ei ^^o»«ii arfg) r aur,;- plxi yifiaii' IV rm yuf ^^«ii«v y.j^eii fjiiKpci Tsifi xlrSf fA.tK^a. y^ f AT(i^«fti» ?ki}9^i)^jv, y^ vvi Titti. Cltm, Epifl. ad Corinth. II. powerful 140 Chriji the Lord of Glory. S E R M. powerful Motive, both to our Hopes and Fears. * In this (fays St. "John) was manifejied the Love of God towards us, hecauje that God fent his Only -be- gotten Son into the World, that we might live through him. — * He that /pared not his own Son, (tk I^im J/«), fays St. Paul, hut delivered him up for us all, how fhall he not with him aljo freely give us all 'things ? The Author of the Epillle to the Hebrews, after fet;ting forth the Divinity of our Lord, and his Superiority over the Angels, makes this Inference from this Do6lrine " "Therefore we ought to give the more earnefi Heed to the Things which we have heard, left at any Time we Jhould let them flip. For, if the Word Jpoken by Angels was fledfaji, and every Tranjgreffion and Difobedience received a jufi Recom- pence of Reward ; how fhall we ejcape if we negle£i Jo great Salvation ? And again — "^ He that defpijed Mojes' Law died without Mercy. — Of how rauch Jorer PunifJjment, fuppofe ye, fhall he be thought wor- thy, who hath trodden under Foot the Son of God, and hath counted the Blood of the Covenant, wherewith he was JanElified, an unholy Thing, and hath done Dejpite unto the Spirit of Grace ? Let us therefore, who believe on the Name of the Son of God, and acknowledge his Divinity, fhew forth in our Lives and Converfations the proper Fruits of fuch Faith. * Let us walk worthy of the » I Joh. iv. 9. ' Rom. viii. 32. " Heb. ii. i, &c. ■* X. 28, 29. * Eph. iv. I. Vocationy Chrtji the Lord of Glory. 141 Vocation^ wherewith we ere called y ^ and let our Con- S E R M. 'verfat'wn be Juch as becometh the Gofpel of Chriji. Let the infinite Love of Gody and the amazing Con- defcenfion of the Son of God, excite our Thankful- nefs and Gratitude, and win from us the Obedience of a willing Heart. If God fo hated Sin, as to require fuch a Satisfa6lion, how fhould we flee from, and abhor all flefhly Lulls ? How Ihould we fear to trucify the Son of God afrefh ? And if, on the other Hand, ^ God Jo loved the World j as to give his Only-begotten Son for us, how Ihould this excite our Faith, and animate our Hopes ? " Seeing that we have fo great an High-Priefty that is pajfed into the Heavens j Jefus the Son of God, let us hold faji our Profefjion ; and let us come boldly unto the throne of Grace y that we may obtain Mercy y and find Grace to help in Time of Need. y Phil. i. 27. ' Joh. iii. i6. * Heb. iv. 14, 16. SERMON SERMON VI. The Ufe of Reafon in Matters of Religion ftated and explained. Rom. I. 20. For the invijible T!hings of htm from the Crea- tion of the World are clearly feen, being un- derjlood by the 'Things that are made, even his eternal Power and Godhead, SERM.r I " HE Apojile is here fpeaking of the Gen- y tile World. He tells us in the foresoins Verfe, that that which might he known of God was manifejl in them ; and that God had pewed it unto them. And here he teaches us, that this was not by any prior Revelation, but by the Voice of Nature. The invifihle 'Things of hifn, even his eternal Power ^ and Godhead^ were dearly Jeen from the Creation of ths World, being underjlood by the 'Things I'he Ufe ofReaJbn in Matters of Religion. 143 Things that are made. ^ And , again , he aderts S E R m. chat they kfieiv God, though fbey glorified him not as ^' God ; and that therefore they are ivithout Excufe. This Doftrine of the Apojlle naturally leads us to the Confideration of a Queftion much dilputed of late, about the Power, Extent, and Ufe of Rea- Jon in Matters of Religion. Some would make Reafott fo felf-fufficient as to exclude all NecelTity, or Ufe of Revelation ; while others, willing to avoid this Extreme, have carried the Matter too far the other Way, decrying all Ufe of Reafon in Religion^ and aflerting that the Heathen World had no Knowledge of God at all, and that there is no fuch Thing as Natural Religion. The firll Ihould feem to take away all Ufe -, and the otiicr xo de- ftroy all Proof of Chriftianity : The one would make it a needlefs, the other an irrational Inflitu- tion. It muft indeed be owned to be an extremely difficult Undertaking, to fettle the precife Bounds and Limits of Human Reajon \ and to determine exa<5lly how far it might go in difcovering the Knowledge ofGod, and the Meafures of our Duty. Wc are well aflured that Man from the Beo-innins;' enjoyed the Benefit of Revelationy and that God never from his firft Creation left him in the Hands of his own Counfcl. How far therefore Reafon might have gone without the Afliftance of Revela- tion it is not eafy to fay. How (hail we diftinguifli * Ver. 21. i, what 144 '^^^ ^S^ ofReafon in Matters of Religion, S E R M. what Men learnt by the Ufe of their own Reafon, ' from what they received by Tradition grounded on ancient Revelation ? We cannot then pronounce Reafon fufficient for every Things becaufe with AfTiftance it made great and noble Difcoveries ; nor can we fay it was fufficient for nothing, be- caufe it flood in Need of AfTrftance. But, as this would be a fruitlefs, fo I apprehend it is an un- neceffary Enquiry. It may be fufficient, and I hope it may be of fome Ufe, to lay down fome general Rules, which may enable us to form fome tolerable Judgment in this Matter, and direft us to fteer between Infidelity on the one Hand, and Enthufiafm on the other. Firjl then, I hope it will be univerfally allowed that Man is a Rational Animal. This is a Point, which as the Apoftle here plainly fuppofes, fo it neither needs, nor admits of any Proof. If any Man Ihould difpute this Truth, by this very dif- puting he confeffes it. Secondly^ Man, as he is a reaJonaUe^ fo is he alfo a religious Creature. This propofition is as evident as the former j for, whoever ffiall bring Aro-uments to prove that Reafon is of no Ufe in Matters of Religion thereby confutes himfelf. This is indeed what our Reajon was chiefly given us for, to lead us to the Knowledge of our Creator. It is the noblefl and beft Exercife of our Under- ftanding, and what principally diftinguilhes us from T^he Ufe ofReafon in Matters of Religion, 14 r from the Brute Beads. Nor can we read fcarcely s E R M. of any Nation fo favage, or ignorant, but what ^^* ' had fome Sort of Religiofiy fome notions of a God. The fame is exprefsly aflerted here by the Apoftle. He fays, that the Gentiles knew Gody and underjiood his eternal Power and Godhead -y and that this Knowledge was obtained by the Obfervation of the "Things that are made. He adds, that they were without Excuje -, which they could not have been, if they had had no Knowledge of Gody no Means of difcovering his Nature, and their Duty to him. The fame is evident from their Writings. "^ We find them acknowledging the Being of a Gody his Wifdom, Goodnefs, and Providence, and demon- strating them by the fame Arguments, from which the Apoftle fays they learnt them, from the Things that are madey from the Beauty, Order, and Ufe- fulnefs of the Works of the Creation. *• Of this many Inflances might be produced : I fhall con- tent myfeU with referring only to Cicero^s 2d Book de Naturd Dear urn Sluid poteji cjfe tarn aperiumy tamque perfpicuum, cum Joh. iii. 19. '2 Cor. iv. 3, 4. her^ 'The life ofReafon in Matters of Religion, 151 here as in Matters of Science. We do not make S E R M. Ufe of our Reafon as a Principle, whereby we may ' difcover, or prove the Truth of the Dodlrines re- vealed ; but as an Inftrument whereby we may judge of the Authenticity of the Revelation. Nor do we prove the Truth of Chrijlianity by philofo- phical Arguments, but by the Power of Gody by the Evidence of Miracles and Prophecy. But then this Evidence muft be tried at the Bar of Reafon. By Reafon muft we diftinguifli true Mi- racles from falfe Pretenfions to Miracles, Doftrines worthy of God from fuch as are utterly unworthy of him; and the Force of the Argument drawn from Miracles muft (as we have feen) be judged of, and fupported by Reafon. To deny this is in Ef- fe6t to give up the Truth of our Religion, and fet it on a Level with the grofteft Impofture. For what more can be faid againft any Impofture, than either that it has no Proof, or fuch as cannot ftand the Teft of fober Reafon. And, if it is neceflary to confult our Reafon, in Order to fatisfy ourfelves of the Truth of thofe Things which we have learned, much more fo muft it be, if we ftiould attempt to convince, or confute Unbelievers. For this can be done only by appealing to Principles common to both, that is, to the Principles of Reafon, and Natural Reli- gion. And furely, if we have not followed cun- ningly-devifed Fables, this may be attempted with K 4 good 152 The Ufe ofReafon in Matters of Religion. S E R M. good Hopes of Succefs. If our Religion is true, ^ ' its Truth is capable of being proved. If we are fully aflured of the Certainty of our moft holy Faith, we need not fear that it fhould fuffer any Prejudice from a rational Enquiry. It were indeed to be willied that we had lefs Occafion to enter into the Proofs of our Religion, or defend it againfl the Objeftions of Unbelievers j and that Pallors and Teachers had no other Bu- iinefs, but to enforce the Pradice of Piety, and Virtue, by their Dodlrine, and Example. Much more ought we to lament the Difputes, and Divi- fions among ourfelves. We Ihould rejoice to fee all Controverfies at an End, all Divifions healed, and all Chrifiians perfe5fly joined together in the fame Mind, and in the fame Judgment. But, as long as there are cunning and crafty Men, who lie in wait to deceive, fo long will it be necelTary to warn Men of their Slights, and guard againft their Devices. We could wilh we were at Liberty to employ both Hands in building the Walls of Je- rujalem ; ^ but fince there are Enemies, who are confpiring all of them together to come, and to fight agaiyifi Jerufalem, we find it neceffary, not only to mfake our Prayer unto our God, but to Jet a Watch againft them Day and Night, to work in the Work with one Hand, and with the other to hold a Weapon, They, who would difarm us, either are in League ^ See Neh. iv. 7, &c. with ^he life of Re af on in Matters of Religion. i r-? with our Enemies, or know not what they fay. s E R M. 1 Since therefore unruly and vain Talkers^ and De- ^^• ceivers abound, it is neceflary that the Miniflers of Chrijl jhoiild be able by found T>o5irme^ both to exhort ^ and to convince the Gainjayers j at leaft to flop their Mouths with juft Reafoning, and found Speech that cannot be condemned. And this is more efpecially the Bufinefs of thofe, whofe Leifure, Opportu- nities, and Abilities, qualify them to detect their Fallacies, and expofe their Ignorance. Fifthly^ If it Ihould be afked whether Reafon is of any Ufe, and of what Ufe it is, to thofe who enjoy the Benefit of Revelation^ I anfwer, that with Regard to Doctrines revealed, we are not to ex- peft, or enquire after any other Proof of them. The Authority of x\\t Revealer 1% fufficientj and to this we ought to fubmit even againft Proba- bility. If indeed the Subjed be fuch as we have a clear and adequate Comprehenfion of, and there be any thing in a pretended Revelation^ which evidently contradifts any clear Principle of T^f^- / Philofophical Works. Vol. V. p. 543. ' lb. p. 153. '■ in 158 I'he Ufe of Re af on in Matters of Religion* S E R M. in their Imaginations^ we have not only the Autho- • rity of the Apoflle, but the Atteftation of all Hi- ftory, " and the ConfelTion of their wifeft Philo- fophers. " Secondly, I would alk thefe Advocates for the Sufficiency of human Reajon, whether they fpeak of human Reajon as fubfifting in the whole Species, or in each particular Individual. If we were to al- low that fome of the wifeft among the Heathen might attain a competent Knowledge of God, and their own Duty, yet furely it muft be confefled that the Generality of Mankind were in a moft deplorable State of Ignorance and Error. Not to infift then on the Errors, Divifions, and Uncer- tainties, among the Philofophers themfelves, let us fuppofe that thefe, or at leaft fome of them, " The Words of Cicero are very remarkable — Natura par- 'vulos nobis dedit igniculos, quos celeriter malts morihuSy opinioni' bufqiie depravatisyjic rejiingui7nus ■, ut nufquam Natura Lumen ap- pareat. Sunt enim ingsniis nojlris femina innaia virtututn^ qu' having the Under/landing darkened, being alienated from the Life of Gody through the Ignorance that was in them^ becaufe of the BUndneJs of their Heart. Grofs Su- perilition and abominable Idolatry, had over-run the whole Heathen World ; and their very Religion confifted of the moft ridiculous, impure, and in- human Rites. But the Chrifiian Religion is pecu- liarly adapted for the Salvation of all Mankind. ^ 'The Gojpel is f reached to the Poor ; and all pofli- ble Provifion, which the Nature of the Thing will admit of, is made for the Inftruclion of the meaneft and moft illiterate Chrijlian. This then * (I'/t/a. ./^lex. Strom. L v. p. 57^-. Ed. Par. y Eph. iv. 18. * Luk vii. 22, is i6o ^he XJfe ofReafon in Matters of Religion, S E RM. is an End worthy of the Interpofition of* the Fa- ^^- ther of Mercies^ " the God of the Spirits of all Flejh, " who would have all Men to be favedy and to come unto the Knowledge of the 1'mth. Thirdly, If we fhould allow, what is notori- oully falfe, that all Men were of themfelvcs able to difcover a perfe6l Rule of Duty, yet we might reafonably afk what Motives they had to follow it. The Philofophers could never clearly make out upon what Principles origi- nally, and for what End ultimately, Firtue was to be chofen. Endlefs were their Difputes, and great Variety of Opinions was there about the Summum Bonum, what was the Chief Goody or final Happinefs of Man. Some of the beft and wifeft of them held that Virtue was Jelffufficient to its own Happinefs j but, if in this Life only we have Hopey Experience will Ihew the Fallhood of this Conceit. A future State of Rewards and Pu- nifhments feems indeed to have been fet forth in the Ceremonies and Myfleries of Paganijm ; but then, as this Do6trine was evidently derived from Tradition, fc it was fo adulterated and obfcured by Fables and Fidions, as mud very much take off from the Influence it ought to have upon the Hearts and Lives of Men. Among the Philofo- phers many denied any future State : ^ The wifeft » 2 Cor. i. 3. '' Num. xvi. 22. ^ \ Tim, ii. 4. ^ Ne/cio quofnodo, diim lego., ajfentior ; cum pofui librum, C5 fne- cum I'he Ufe of Reafon in Matters of Religion, i6i and bell of them, though they aflert the Immor- S E R M. tality of the Soul, and bring good Proofs of it, yet ^'^' often fpeak of it with fo much Doubt and Diffi- dence, that fome have queftioned whether 'they really believed it or not. But Thanks be to God, • who hath brought Life and Immortality to Light through the Gojpel. This important Article of Re- ligion is moft plainly taught, ^ and full AJfurance of it is given unto all Men by Chrijl, and his Apoftles. And accordingly we find Chrifiians of all Denomi- nations unanimoufly agreeing in it. So that now by the clear Knowledge of this great Point, the Pradlice of univerfal Righteoufnefs is eftabliflied on a fure Foundation, and we have the greatefl Reafon, and the higheft Motive, to be ^ ftedfaft, unmoveablej always abounding in the Work of the Lord. Lafilyy If we lliould farther allow, that both the Precepts, and Sanations of the Law of Nature^ were perfcftly difcoverable by every Man, yet what will become of thofe who have difobeyed thefe Precepts, and defpifed thefe Sanations ? cum ipfe de immortalitate ammorum capi cogitart, ajfenjio omnis illaelabitur. Cicero Tufc. Qusft. Lib. I. Nwn ^£ i» 'in art Ti 7t»^ ut^^tti n f^^/^ft) a(pl^t(J-Bxi ceyx^ovi, tCj roXno fA.it ouk «y zrcitv A'i^v^iruifArjt . Platonis Phjedon. C. 8. 'AKXm yu^ »»3ij ei^al ttTTtivxi, Ifjioi fA,f» aTTo^xviSfjiiVi', uf/,h ot /3<*>ir«|K«»6.i»»>) TS0si. Apolog. Socr. C. 33, " 2 Tim. i. 10. ^ Afts xvii. 31. ' i Cor. -w. 58. Vol. II. L When 1 62 '^he Uje of Reajbn in Matters of Religion, S E R M. When Man has tranjgrejfed the Laws of his Ma« ' ker, changed the Ordinance j and broken the everlajiing Covenant, wherewith fhall he reconcile himfelf to God? Will not thefe Precepts and San6tions, . which Ihould have fecured his Obedience, rife up in Judgment againfl him ; and the very fup- pofed Sufficiency of the Law of "Nature condemn him ? '' Will not the Commandment^ which was ordained to Life, he found to be unto Death ? But we fhall be told, I fuppofe, that God is merciful, and placable ; and that, if by Repentance we re- move the Caufe of his Difpleafure, that Difplea- fure muft ceafe. But will a Crime which is cen- furable in the A61:, ceafe to be fo when it is paft ? Can we hope to difcharge an old Debt only by forbearing to incur new ones ? Or to atone for our paft Difobedience merely by not continuing to heap up freili Provocations ? It is natural for Men, who have finned, to ftand in Fear of Pu- nifhment i nor can Reafon alone give them any certain AfTurance of Pardon. And this has al- ways been the general Senfe of Mankind. All the Religions^ which have ever prevailed in the World, have prefcribed Rites calculated to avert the Wrath of God ; and Gifts and Sacrifices have been every where offered for this Purpofe. But, fuppofing we fhould allow all that is contended for, and more than can be proved j God, they tell ** Rom. vii. iQ. us. ne life ofReafon hi Matters of Religion, 163 us, is merciful and placable, ready to receive all SERM. who repent. Be it then fo : And will not this ^^' verv Mercy, which moves him to accept Repen- tance, incline him alfo to declare his Acceptance of it ? We know that Mankind were aftually in great Doubt and Perplexity on this very Subje6t; and might it not reafonably be hoped that a good God would interpofe, to free them from thefe Doubts and Perplexities ? And to deliver themy whoy tJjTough Fear of his Difpleafure, were all their Life-time Juhje5l to Bondage? And what is the Go/pel y but a Declaration of God's Mercy, and Readinefs to receive Sinners on Repentance, at- tended only with fuch Circumftances, as are at the fame Time confiftent with God's Holinefs and Juftice ; as moft powerfully fet forth his Detefta- tion of Sin, and tend moft efFe6lually to deter Men from future Tranfgreflions ? This feems in- deed to be the great Difference between the Reli- gion of Nature, and that of Chrifi : The one con- fiders Men, as in a perfe6t State ; the other con- fiders them, as what they ?irey' Sinners. And all the peculiar Doctrines and Precepts of Chriftia- nity are relative to this great Point, the Minijlry of Reconciliation. This is therefore a Revelation, which the State of Mankind plainly required; and which Reafon itfelf taught Men to expc6l. Let us therefore receive thefe glad 'Tidings of Salvation with Joy and Thankfulnefs i and let us L 1 chearfuUy 164 ^he Ufe of Reafon in Matters 0/ Religion: S E R M. chearfully conform our Lives to the excellent Pre- _ cepts of our moft holy Religion. The Neceflity of good Works is on all Hands acknowledged. This is the End of the Commandment y the Sum and Subftance both of the Law of Nature, and of that of Chriji. This, every JVay, whether in Pretence, or in Truth, is preached, both by thofe who fpeak moft highly, and moft flightingly of human Reafon, They who would magnify the Sufficiency of the Law of Nature, pretend to do it for this Reafon, becaufe all jnoral Duty may be learnt from it : And they, who will allow no fuch Thing as Na- tural Religion, with a juft and laudable Zeal infift that Chriftians ought to be a peculiar People, zealous of good Works. Nay, we fhall fcarcely meet with any Libertine fo hardy, as formally to deny all Mo- ral Obligation. The very worft of Men own the Truth of thofe Principles, which in Works they deny ; and though they hate the Light, yet cannot wholly fhut their Eyes againft the Force of it. * Let every one therefore, who nameth the Name of Chriji, depart from Iniquity, Let us, by the Pu- rity and Holinefs of our Lives, exemplify the di- ftinguifhing Excellency of our Religion : Let us approve ourfelves '' a holy Nation, a peculiar Peo- ple-, and thereby fjew forth the Praifes of him, who hath called us out ofDarkneJs into his marvellous Light. ' For it had been better for us not to have * 2 Tim. ii. ig. "^ i Pet. ii. 9, ' 2 Pet. ii. 21. known l^he life ofReafon in Matters of Religion. i6c kmwn the Way of Rigbteoufnefs, than, after we have S E R M. known ity to turn from the holy Commandment deli- ' vered unto us. If the Gentiles were without Excufe, hecauje^ when they knew God^ they glorified him not as Godj •" how much more inexcujahle muft we be, if we do the fame 'ThingSj after fo much fuller AfTu- rance that the Judgment of God is according to Truth againjl them^ which commit fuch Things ? For, as the > Apoflle here argues, God will render to every Man- according to his Deeds j to them^ who by patient Con- tinuance in tVell-doing Jeek for Glory y and Honour, and Immortality y eternal Life, but unto them, that are contentious, and do not obey the Truth, but obey Un- righteoujnefs ; Indignation and Wrath j Tribulation and Anguifh upon every Soul of Man that doth Evil, of the Gentile, and much more of the Chriftian. For there is no Re/pe^ of Perfons with God. "■ Rojn. ii. I, &c. L 3 S E R M- SERMON VII. Jephthah's Vow confidered. JuD. XI. 30, 31. And Jephthah vowed a Vow unto the Lord, and /aid, If thou Jhalt without fail deliver the Children of Ammon into mine Hands, then it Jhall be, that whatfoever cometh forth of the Doors of my Houfe to meet me, when I return in Peace from the Children of Ammon, jhall furely be the Lord's, and I will offer it up for a Burnt -Offering* S ERM. ^TT^ HE Meaning of this Vow, and the Man- • i ner in which it was performed, and whe- ther Jephthah really facrificed his Daugh- ter in Purfuance of it, has been a Matter of much Difpute, both among 'Jews and Chrijlians. Men of Jephtiiah's Fow confidered, 167 of great Learning, Judgment, and Piety, haveSERM. taken each Side of the Qiicftion ; and it muft be ^^^• confefTed that there are confiderable Difficulties attendino; either Side. The moft obvious Senfe of the Paffage, as it Hands in our Tranflation, and indeed in moft other Tranflations, is, that Jephthah vowed to offer up for a Burnt-Offering whatfoe'uer floould come forth of the Doors of his Houfe to meet him, and that in Purfuance of this Vow he offered up his only Daughter for a Burnt-Offering ; he did with her according to his Vow^ 'which he had vowed. But this Interpretation feems to be attended with in- fuperable Difficulties. * Human Sacrifices were not only ablblutely forbidden by the Law, but declared to be moft abominable and hateful in God's Sight. And, if Jephthah had not known this, the Priefts could not but know what was fit to be offered in Sacrifice, and Vv'hat not; nor could Jephthah offer any Burnt-Offering without the Miniftry of the Priefts. Again, the Scripture paffes no Cenfure on fo horrid and unnatural a Deed : But the whole Story is doled with this fliort Refle6lion — and floe knew no Man — which ftrongly implies that this was the whole of her Sentence. I would farther obferve, what I think has not been fufficiently attended to, that it is not eafy to make Senfe of the Vow irfelf, as it is commonly underftood. Jephthah, who in all the reft of his * Dcut. xii. 31. L 4. Condudt 1 68 Jephthah's Fow confidered, SERM. Conduft a(5ls like a Man of good Senfe and Un- derftanding, is here fuppofed to vow, that he would offer up for a Burnt-Offering whatsoever jhould come forth of the Doors of his Houfe to meet him. Now Jephthah furely could not but know that the Law made a Difference between clean Beajis and unclean. What then could he exped to come out of his Houfe to meet him ? Sheep, and Bullocks, and all Beafls fit to be offered in Sacrifice, are ufually in- clofed in Paflures, or fhut up in Folds, or Stalls, and could not be expefled to come out to meet him. A Dog is the moft likely of any brute Ani- mal to come forth to meet him ; but a Dog was an unclean Animal, and could not be offered up for a Burnt -Offering. ^ And therefore fome have con- tended, and not without great Shew of Reafon, that the Words are to be underftood of an human Creature, and fhould be rendered — Whofoever Cometh forth of the Doors of my Houfe &c. — and fo both the Septuagint and Vulgate Tranflation ren- der it. And this makes Jephthah purpofely, and defignedly, to vow an human Sacrifice. But this was not only an Abomination, which God hated, and would not accept, and a Thing which no Man could vow, who had any Senfe of Humanity or Juflice, but it was what was not in his Power to ^ Lud. Cappellus Diatrib. de voto Jepbtha, who has been herein followed by feveral others. perfortr^, Jephthah's Vow confidered, 1 69 perform. " Parents among xkv^Jews had no Power SERM. over the Lives of their Children. ^ They could not punifh with Death even afiuhborn and rebellious Son^ without firit applying to the Magiftrates -, much lefs could they devote an innocent and dutiful Child to Death. Nor can I find that they had any Power of Life and Death over their Servants. ' An He- brew Servant they had only a Property in for fix Years at moft, and were obliged to let him go fret in the feventh Tear. ^ And a Servant bought with Money they might fmite and chaftife, but could not put to Death. Jephthah's Daughter did indeed give her Confent that he fliould do with her accord- ing to that which had proceeded out of his Mouth ; but, as he could not antecedently aflfure himfelf of this, fo he could by no Means expeft the like Compliance from any of his Servants. Befides, as was before faid, he could off^er no Sacrifice without the Concurrence of the Priefls, which in this Cafe he had no Reafon to expedl, nor Power to force. So that this Vow of Jephthah^ as it is commonly underfi:ood, is not only a rafh Vow^ but fuch a Vow as we can fcarcely conceive any Man in his Senfes capable of making, a Vow abfolutely impractica- ble, and impofiible to be performed. ' In this all the Jevoijh Writers agree. See Selden de Jur. Nat. & Gent. L. iv. C. 9. " Deut. xxi. 18, &c. * Exod. xxi. 2. ^ lb. 20. See Stlden ut fupra L. iv. c. 1. Let IJ^ Jephth All's Fozv confidered. SERM. ^ Let us fee then whether the Words may not __pofrib]y bear another Senfe. The Vow runs thus — And Jephthah vowed a Vow unto the Lord, and faid^ If thou jhalt without fail deliver the Children of Ammon into mine Hands, then it fjjall be, that whatfo- ver Cometh forth of the Doors of my Houfe to -meet me, when I return in Peace from the Children of Ammon, flmll furely be the Lord's. It follows in the Origi- nal — t^^^V ^TV^\'>bVTy^ — This is rendered in our Tranflation — And I will offer it up for a Burnt- Offering. But why may we not fuppofe that the Pronoun x^ relates to niH* i^^ Lord, which is the Word immediately preceding? And then, '' as an S 1 P:>ould rather hope (fays Lord Clarendon, as quoted by Mr. Dcidd) that nve do not yet underjiand the Meaning of the VcvOf than that a Vctu unlaivfully and unnaturally made, the like ivhereof is not in Scripture, Jhottld be unlawfull)' performed — Whatever is declared to be donehy Scripture, nvhich is the Word of God, / am hound to belie've ; but that this PaJJ'age is faithfully tranflated, ihhen it contradids the Laiv of God and Nature, and the like ivhererf was never done, I hope may be innocently doubted. •* Gen. xxxvii. 4, 14. Jofh. xv. ig. i Sam. xxiv. 20, I Kings xix. 21. Job XV. 21. xxxi. 37. Pfal. cxxxix. 20. Ecclef. viii. 15. E/ek. xxix. 3. St^Joh. Buxrorf. Thefaur. Grammat. Ling. .Sancl. Cap. xvii. p. 528, 9. Glafjii Philol. Sacr. Traft. ii. p. 166. And hereto agrees the Englifo Phrafeo- logy — And I n.vill offer him (i. e. to him, to ^tLord) a Burnt' Offering. It may farther be obferved that, if the Pronoun in had related to the Pcrfon, or Animal, who was to have come forth to meet Jephthah, and who was to have been offered up, the next Word ftiould regularly have been exprefled — n'?1i;^— whereas Jephthah's Vow conjidered. 171 EUipfis of the Prepofition, or Sign of the Datives erm. Cafe, between the Verb and its Suffix is not un- ^^^ common in the Hebrew Phrafeology, the Words ^ may be rendered — And I will offer to him (that is, to the Lord) a Burnt -Off ering. So that, according to this Interpretation, Jephthah vowed two Things, to dedicate whatfoever^ or ivhofoever Jhould come J or th of the Doors of his Houfe to meet him^ to the Service of the Lord; and ah'o to offer on this Occafion a Burnt-Offering to the Lord of fome clean Beaft, fuch as the Law allowed, and God would accept. Take the Vow in this Senfe, and there is nothing abfurd in it, nothing but what Jephthah might reafonably vow. And this Vow he religioufly performed. — He did with his Daughter according to his Voiv. Let us then next enquire what Kind of Vow this was. ' There are two Sorts of Vows mentioned in the fewifh Law^ the one called in Hebrew — Din — Cherem^ which was accompanied with a Form of Execration, and which could not be redeemed ; the other called — -n^ — Neder^ which was accompa- nied with no Execration. Again, there were alfo two Sorts of Cherem. The firft is that whereby Perfons were by publick Authority devoted to De- ftruftion. This has been by many thought to have whereas now there is nothing in the Hebre%v to anfwer the Word — for — in our Tranflation. * See Lev. xxvii. Ainfnxjorth. Patrick Annot. SeldenAc Jur. Nat. & Gent. Lib. iv. Cap. 6, Sc 7. been 172 , Jephthah's Vow confidered. S E R M. been the Cafe with regard to JephthaFs Daughter, VII • And they have founded their Opinion on the latter Words of the Vow — and I will offer it up for a Burnt-Offering, If therefore thefe Words will bear another Senfe, the whole Foundation of this Opi- nion is at once taken away. But there are other ftrong Reafons, which forbid us to fuppofe this Vow to be a Cherem of this Sort. Firft, becaufe this Curfe was never denounced againft any one but by publick Authority, ^ either by the Command of God himfelf, ' or by the Aflembly of the Con- gregation, "" or by the Supreme Magiftrate ; and that not arbitrarily, but for fome Crime committed. Private Perfons had no Power to make fuch Vows ; nor could innocent Perfons be by any one thus de- voted to Deftrudion, as appears from all the In- ftances recorded in Scripture. Again, Perfons thus devoted could in no Senfe be faid to be the Lord's, They were not holy to the Lord-, nor are they ever in Scripture fo called. Nor were they, nor could they be offered up in Sacrifice, but were (lain with the Sword, or otherwife put to Death. Thus were the Canaanites, the Amalekites^ the Men of Jabejh^ Gilead, and all other Perfons thus devoted. Jeph- thah's Daughter therefore could not be a Cherem of this Sort. But fome have thought, that though fuch a Vow ^ I Sam. XV. 2, &c. Deut. vii. 2. Jofh. vi. 17, &c. < Jtfd. xxi. 5. °» I Sam. xiv. 24. might Jephtuah's Vow confidered. 170 might be unlawful, yet, when once made, the Per- s E R M. fon was obliged to carry it into Execution, or at ^^^' kaft that fuch an Opinion might prevail amongft: the Jews of thofe Times. But I cannot eafily per- fuade myfelf that fuch Cafuiftry ever prevailed among the People of God^ as that a Vow could oblige, or authorize a Man to commit a cruel, un- natural, and impious Deed. Thofe who advance fuch a Notion have not furely confidered the Confequences of it. Such a Doftrine tends to evacuate, and fet afide, the whole Levitical Law of Sacrifices: In that Law the Animals, which might be facrificed, are particularly fpecified, and all other Animals, not thus fpecified, are plainly excluded, and forbidden to be facrificed. But, ac- cording to this Dodrine, a Man may devote unto the Lord of all that he hath^ clean or unclean, and is obliged afterwards to perform this Vozv. Flereby then a Man is plainly left at Liberty to offer up, in Defiance of all Law to the contrary, every Abo- mination to the Lord which he hateth. If a Man fliould inadvertently, or impioufly, devote to the Lord an Afs, or a Swine, he would be bound to off^er it up ; and the Prieft, " who is commanded to put a Diffe- rence between holy and unholy^ and between unclean and clean, would yet be obliged to confound this Difference, and to afiift in the Sacrifice of what is thus vowed. But (till farther, every Sacrifice is a " Lev. X. 10. Covenant 174 Jephthah's Vow conjidered, S ERm. Covenant between Gi mrr'? nj V\r\i^''—And Jepkhah vowed a Vow unto the Lord, And again— mj "^^^ THTn^ rh m'>^ — and he did with her according to his Vow which he had vowed. Nor do we find here any Word to exprefs a Cherem^ or even to imply it. Although therefore the Word Neder may i'ometimes in Scrip- ture be ufed in a more general Senfe to comprehend all Vows wliatfoever, I can fee no Reafon here to depart from the ftri6l and proper Senfe of the Word. For, though fuch Vows were by the La^v redeem- able, I apprehend the haw did not oblige, or com^ mand, but only permit Things thus vowed to be redeemed. It was an Alleviation of the general I^aw concerning Vows : Perfons, who had made fuch Vows, were obliged either to perform the Vow in Kind, or to redeem the Thins vowed according to the Rules there laid down. But notwithftand- ing fuch Indulgence, Perfons might in fome Cir- cumftances think themfelves obliged to perform the Vow in Kind. "^ Hannah vowed a Vow — "iij iin ■J \ Sam. i. 1 1, — ta 176 Jephthah's Vow conjidered. S E R M. — i(^ ii'^^ ^^^ S<^^ ^0 ^^^ L°'>'^ ^^^ ^^^ ^^y^ ^f ^'-^ I^^f^' ^^^' And (he did according to her Vow : She dedicated her Son Samuel to the Service of the Lord. Jeph- thah then, though the Law permitted him to re- deem his Daughter, might poffibly think that a Vow made by a Perfon in his Station, on fuch an Occafion, ought not to be compounded for, but Ihould be performed, if poflible, according to the ilridl Letter of the Vow. And therefore he faid — I have opened my Mouth unto the Lord, and I cannot go back, — He thought himfelf, though not in ftridl Lav;, yet in Honour and Confcience, bound to give to the Lord the very Thing which he had vowed. And, whereas his Daughter fo generoufly confented to be thus dedicated to God, he did with her according to his Vow. And from hence we may be furniflied with an Anfwer to any Queftions, which may be afked, about what Jephthah would have done, if his Vow had in the Event proved im- pradicable. He would, I prefume, in this Cafe, have paid the Price of Redemption. This Inter- pretation alfo fets the Charafter both of Jephthah, and his Daughter, in a much fairer Light, than they have been commonly viewed in. We behold in him no longer a ralh, ignorant, blind, and fu- perftitious Bigot, fondly entertaining the fame exe- crable Notions of the Deity, as the Worlhippers of Moloch had of their falfe God, deliberately guilty of a moft cruel, unnatural, and impious Deed, from Jephthah's Vow coitftdered. inn from a falfe Notion of Duty and Piety. ' We fee SER M him now bearing an eminent Charadter amono- the ^^^• JewiJJj Worthies, who through Faith wrought Righ- ' teoufnefs, ading according to the ftridteft Rules of Honour and Religbn, avoiding all Appearance of Evil^ and preferring his Duty to all Confiderations of Intereft and AfFedion. Though greatly troubled^ and brought very low, he would accept of no Difpen- fation, and fcorned to relieve himfelf from his Di- ftrefs, by doing any thing which might appear in the lead difhonourable, or inconfiftent with the moft ftridt Senfe of his Vow — / have opened my Mouth unto the Lord, and I cannot go back. And he had a Daughter worthy of fuch a Father. She would not fuffer her Father to do any thing Difhonourable on her Account : She readily confented, and moft generoufly defired her Father, though to her own great Lofs and Sorrow, to perform his Vow — My Father, if thou hajl opened thy Mouth unto the Lord, do to me according to that which hath proceeded out of thy Mouth. — A rare Inflance (fays Bp. Patrick) of Religion, Courage, Obedience to her Parents, and Love to her Country. And all this Is greatly confirmed by the Sequel of the Hiftory. We read that Jephthah came to Mizpeh unto his Houfe, and behold, his Daughter came out to meet him with Tiinbrels, and with Dances, and fhe was his only Child -, beftde her he had neither ' Heb. xi. Vol. II. M Son, 178 Jephthah's Vow conjidered. S E R M. S)On^ nor Daughter. And it came to pafs zchen he faw ^ her^ that he rent his Clothes, and faidy Alas, my Daughter, thou haft brought me very low, and thou art one of them that trouble me ; for 1 have opened my Mouth unto the Lord, and cannot go back. The great Sorrow, which Jephthah here exprefles, has been thought an Argument that his Daughter was to fuffer Death. 'But it fhould be confidered that Marriage was elleemed an honourable State among the Jews ; and Barrennefs, and want of Children, accounted a great Reproach and Curfe. This, as the Text tells us, was Jephthah'' s only Child; and be- fide her he had neither Son nor Daughter. By her be- ing doomed to a State of perpetual Celibacy, he was robbed of the Comfort, and Support of his old Age, and deprived of all Hopes of Pofterity. This, according to the Way of Thinking in thofe Times, mull be a great Misfortune, both to him and to jher ; and her coming thus out in Triumph to meet him on his Return from Victory, muft be no fmall Surprife to him, and no little Aggravation of his Grief. It is therefore by no Means ftrange that he fliould rend his Clothes, and utter fome paffionate Complaints. But it is obfervable that amongft thefe Complaints we meet with no Mention of her untimely End. This furely, if Ilie had been to die, would have been firft in his Thoughts : Nor would he fo immediately, and peremptorily, with- « I Sam.i. 10, &c. Gen. xxx. 23. If. iv. i. Luk. i. 25. out Jephthah's Vow confidered, jy^ out any Hefitation, or Debate with himfelf, havesRRM. refolved upon the Execution of his Vow. On the ^^^• other Hand, his Daughter's fo fudden Refignation " feems equally unaccountable. This is allowed to be a fingle Inftance of the Kind. Can we then fup- pofe, that either Jephthah would fo rafhly refolve, in Purfuance of his Vow, to do fo fiiocking and unprecedented an Aftion, or that his Daughter fhould not only herfelf fubmit fo readily to fo fe- vere a Fate, but fhould encourage, and exhort her Father to embrue his Hands in her Blood, a Thins unheard of, and unknown m Jfrael F Neither her Duty to her Father, nor to God, required fo ready a SubmifTion, but juft the reverfe. Nor is there in her Anfwer to her Father the leaft Mention of her untimely Fate. She defires Time to bewail^ not her Death, but only her Virginity -^ and from thence it is natural to conclude that this was the whole of her Sentence. And fhe faid unto him. My Father, if thou haft opened thy Mouth unto the Lord, do to me according to that which hath proceeded out of thy Mouth, foraf- much as the Lord hath taken Vengeance fcr thee of thine Enemies, even of the Children of Amnion. And fJ: See Lei<'h Critica Sacra. Robertfons and other Lexicons. of Jephthah's Vow confidered. loi of greater Confcquence and Importance, for which S E R M. an anniverfary Commemoration has been ufually ^^^' thought fufficient ? But that, after Ihe was con- "■^~~" fined to Attendance on the Service of God^ Ihe fliouldfet apart /(?^/r Days in the Year for receiving the Vifits of the Daughters of IJrael her Acquain- tance, ferns not at all improbable, or unreafon- able. Thus have I gone through this whole Account of Jephthah's Vow, and his Performance of it, and have endeavoured to throw Light on this difficult Paflage of Scripture^ and to vindicate the much-injured Character of this Jewijh Worthv. And I hope it has appeared, not only that he was guiltlefs of the Crime of polluting God's Altar with innocent Blood, but that his f^ow itfelf, though perhaps hafty and inconfiderate, yet was not fo extremely rafh and abfurd, as it has been often reprefented. Nay, we have the greateit Rea- fon to applaud the heroick Virtue both of him, and his Daughter, and their ftricl Senfe of Honour and Piety. He had opened his Mouth unto the Lord, and he would not go back. Though he might poffi- bly have been releafed from the Obligation of his Vow^ he cholc rather to part with what was neareft and deareft to him, and to give his only Daughter to the LorJy than not punctually fulfil what he liad vowed. And his Daughter chofe rather to fub- mit to what was efteemed amongft the Jews the greateft 192 Jephthah's Fow conjidered. S E R M. greateft Curie and Misfortune, than defire, or VII ^ fufFcr her Father to do a difhonourable Aftion. I have, as I went along, obviated, as I hope, the moft material Objedions againft what has been here advanced : It may not be amifs to take Notice of one Prejudice againft it, arifing from the concurrent Opinion of all ancient Writers both Jews^ and Chriftians. The Septuagint Verfion, and all other ancient Tranflations, " the Jewijh 'Tar- gums, the Primitive Fathers, the moft ancient Jew- ijh Writers agree, that Jephthah really facrificed his Daughter. The earlieft Authority is that of the Septuagint Verlion, a Verfion of great Anti- quity and great Authority, and often of admira- ble Ufe in determining the Senfe o( Scripture. But as, I prefume, it will not be pretended that thefe Interpreters were infpired, we may be allowed to queftion the Authority of this Tranflation, when good Reafons appear for fo doing, either from the original Hebrew, or from the manifeft Abfurdity of the Thing. It muft be confidercd that at leaft 900 Years pafifed between the Time of Jephthah, and the Time when this Verfion was made. This Notion of Jephthah\ facrificing his Daughter might then be the current Opinion : Or it might then begin to gain Ground, and the Authority of ^ The Old Targum will admit of the fame Conftrudlion, which we have put upon the Hebreiv ; but there is an Jddi- tion, probably of later Date, which affirms, and attempts to account for the Sacrifice of Jephthah's Daughter. this Jephthah's Vow confidered, 193 this Verfion might in fubfequent Ages confirm it. S E R M. Too many Inftances are there of falfe Interpreta- ^ • tions of Scripture^ falfe Fa6ts, and Mifreprefenta- tions of Fads, gaining Credit in lefs Time than this. We have no Authority more ancient than this. ' Moft of the other Verfions were made from the Septuagint ; there is none more ancient. The Jew^ ijh TargumSy and all the Jewijh Writers are pof-. terior to the Time of this Verfion j and as this Verfion was in great Repute among them, they might take their Notions from thence. As to the Primitive Fathers, though I would not detraft from their Authority, yet I doubt whether we may fafely rely on it in the Interpretation of the Old Tejlament. Very few of them had any Skill in the Hebrezv Language. The Septuagint was their Biblcj and was generally received by them as of divine Authority. Since then in the prefent Cafe thefe Interpreters feem to have believed that Jeph- thah actually facrificed his Daughter, it is no Won- der that fuch an Opinion fhould generally prevail among them. The whole Evidence therefore againft us feems in a Manner to center in the Sep-- tuagint Tranflation, the Accuracy, and Faithful- nefs of which, we have in too many Inftances Rea- fon to queftion. I will mention only one, and that is the Curfes which we meet with in the Book of • See Walton's Prolegomena. Prideaux Qoim. all the Jevcijh Writers, and mofl of the Commen- VII. tators agree : Nor is there any Example of any ' fuch private Vows : Nor were Perfons thus devoted called holy to the Lord, but were accurfed of him: Nor were they offered up in Sacrifice, but flain with the Sword, or otherwife put to Death. Nor were even Beads thus devoted ever facrificed. * In Jericho the Ifraelites dejlroyed not only all the Inhabi- tants, but Ox, and Sheep, and Afs, with the Edge of the Sword. Only the Silver, and Brafs, and Vejfels of Brafs, and Iron, were confecrated to the herd. God commanded Saul to fmite Amalek, and utterly defiroy all that they had, not only Men, Women, and Chil- dren, but Ox, and Sheep, Camel, and Afs. " And Saul was feverely reproved, becaufe he difobeyed this Command, and took of the Spoil, Sheep, and Oxen, the chief of the Things which fhould have been utterly deflroyed, to facrifice unto the Lord. What therefore was devoted by this Kind of Cher em, whether Man, or Beafl, was not to be facrificed, but utterly deflroyed. "" But there was another Kind o^ Cher em, which may be defined a folemn Vow, whereby Perfons dedicated any Thing in their PolfefTion to the Ser- vice of God. The Things thus devoted were ei- ther repofited in the Sanctuary for the Ufes of the * Jofh. vi. 19. 21. I Sam. xv. 3. " lb. 21. * See SeUen, AinftMorth, Patrick^ as above. Tabernacle, Dijfertation on Lev, xxvii. 28, 29. 213 f'abernade, or remained in the Pofleflion, and wercAPPEN. appropriated to the Ufe of the Priejis. This Kind g ^^^^ of Vow is generally fuppofed to have been called VII. Cberem, becaufe the Perfon, who made it, bound himfelf under an Imprecation, if he did not per- form it. But, whatever was the Form of making this Fow, it is certain that fuch Foivs were in Ufe among the Jfraelites. We need go no farther for Proof than this very Chapter in Leviticus. There we read V. 20, 21. that, if a Perfon fanBified a Fields and refufed to redeem it, it jhould not he re- deemed any more, hut, when it went out in the Jubilee, it Jhould be holy unto the Lord, as a Field devoted • Dirin TM^^ — i^^^ Pojfejfion thereof Jhould be the Prieji*s. Here is plainly Mention of a Fow called Cherem, diftinguifhed from the Vows before fpo- ken of. Fields fan6lified by a common Vow might be at fiirft redeemed ; but a Field devoted could nei'er he redeemed. And it is here declared what was the Effe6l of fuch Vow : The Thins; thus devoted was not to be dettroyed -, but the Pojfejfion thereof was to be the Priefl's. To the fame Purpofe God fpeaks to Aaron Num. xviii. 14. — Every thing devoted^— Cirr^D — i^ Ifrael fhall be thine. The Things therefore thus devoted were not to be deftroyed, or offered up for a Burnt-Offering, (for then the Priefi could have no Share in them), but they were to be appropriated to the Ufe of the Priejis. Again to the fame Purpofe it is faid Ezek. xliv. 29. that Q 3 every 214 Dtjfertation on Lev. xxvli. 28, 29. APPEN. ^wry dedicate Thing — D")n"b3 — z» Ifrael Jhall S E R M. ^^ /i'^ Prieji's. In the fame Senfe the Verb — D"in VII- — feems to be ufed Mic. iv. 13. God there pro- mifes that Zionjbould heat in Pieces many People: It follows— Dj;;^n nin'V ^nDinm —in our Tranf- lation — and I will confecrate their Gain unto the Lord^ and their Subjlance unto the Lord of the whole Earth. And in the fame Senfe I think the Word may be underftood Ezr. x. 8. It is there faid that whojoevcr would not come within three Days, accord- ing to the Counfel of the Princes, and the Elders, all his Suhjlance fljould be forfeited — nii"in^ — ^^'^ ^i^- felf feparated from the Congregation. The different Kinds of Cherem being thus pro^ perly diftinguifhed, it will be the more eafy to de- termine the Senfe of the Words before us. Not- withjianding, no devoted Thing, that a Man Jhall de- vote unto the Lord cf all that he hath, both of Man, and Beajl, and of the Field of his Poffeffion, fhall be ■ fold, or redeemed: Every devoted Thing is mojl holy unto the Lord. It is, I think, plain from what has been faid, that thefe Words relate to the Second Kind of Cherem, and can be underftood of no other. For, Firft, this Precept relates to Vows made by private Perfons out of what they had a perfonal Right and Property in— iVn&t^K-'^DD t^^'N — ^nd therefore pnuft be underftood of the fecond Kind of Cherem^ and not of the firft. The fame Thing appears from Dijjertation on Lev. xxvii. 28, 29. 215 from the Particulars here fpecified, which are fome APPEN. of them fuch as could neither be offered up in Sacri- „ r7° ,, S E R M. Jice^nov devoted to DeJiru5lion. AW humaft Sacrifices VII. were exprefsly forbidden by the Law of Mofes, and ■ declared to be abominable in God's Sight. Nor could any private Perfon devote any of his Chil- dren, or Servants to Deftrudion. " All the Jewijb Writers agree that Parents, and Mafters had not the Power of Life and Death over their Chil- dren and Servants ; ^ and the fame has been fhewn to be agreeable to Scripture. But they might be devoted to the Service of God by the fecond Kind of Cberem. Such Servants, as they bought with their Money, being Strangers, were their own Pro- perty •, and, though they could not kill them, or ufe them cruelly, yet they might difpofe of their Property in them, and devote them to the Service of Gody or his Priefts. ^ An Hebrew Servant they could retain only for Six Tears. For this Term, I fuppofe, they might transfer to the Prieft the Right they had to their Service j but for no longer Term. * That Parents might devote their Children to the Service of G<7^, appears, I think, from the Cafe of Samuel. However, that this might be done with their own Confent there can be no Room to doubt. Children therefore, and Servants, migiit be the Sub- * See Selden as above, Chap. 9. 1 See above p. 169. * Exod. xxi. 2, &c. Lev. xxv. 39, i^Q, Deut, xv. 12, * \ S^iD. i. II. O 4 \^^ 21 6 JDiJJertatioii on Lev. xxvii. 28, 29. APPEN.je6t of this Kind of Cherem-, but could not be of SERM ^^^ ^^^' Ariother Particular here fpecified are VII. Beajls. ^ Of thefe only Oxen., and Sheep^ and Goats-., " and of Birds, Turlk-Doves, or yotmg Pigeons, could be offered in Sacrifice. 'And of thefe only thofe which were without Blemifh. If any Perfon de- voted fuch Beads to the Lord^ they might be, and, I fuppofe, were ufually offered on God's Altar. But a Man might devote other Beajls., even of all that he had-, and fuch Beajts could not be holy unto the Lord in this Senfe. They could not be facri- iiced, but might be alTigned to, or fold for the Ufe of the Priefis. But what feems quite decifive is the Mention here of the Field. A Field might be the Subjeft of the Second Kind of Cherem, but could not be of the Firll. It might (as has been jufl now fhewn) be devoted to the Ufe of the Priefis , but it could not be either facrificed, or deftroyed. Laflly, the Things thus devoted are here faid to be mojl holy unto the Lord. But Cherems of the firft Kind were accurfed of God, and in no Senfe holy unto him : They were not offered on God's Altar, or confecrated to his Service, but utterly defiroyed. But the Cherems of the Second Kind were devoted to God's Service, and therefore holy to the Lord: And for Proof of this we need go no farther than this very Chapter: We read V. 21. — "The Field fJoall he holy- unto the Lord, as a Field devoted; the Poffef- *• Lev. i. = Lev. xxii. 20, &c. fion Differ tat ion on Lev. xxvii. 28, 29. 217 fion thereof flmll be the Prieji^s. This Verle is a plain APPEN. Comment on the 28th. It explains what is "leant g £ j^ jyj by being holy unto the Lord^ and fhews us how a Vir. Field may be devoted, and become thus holy — the PoJJ'eJfion thereof Jhall be the Priejl's. In like Man- ner we are told V. 14. that a Man might by a com- mon Vow, or Neder, fan£Iify hts Houfe, or Field, to be holy unto the Lord ; and the Efiimation of luch Field is alfo laid to be a holy Thing unto the Lord V. 23. And fo again V. 30. the Tithe of the Land is laid to be holy unto the Lord, which we know was afTigned for the Maintenance of the Priefis and Levites. But, if this 28th Verfe relates to the fecond Kind oi" Cherem, how fhall we underftand the next Verle ? — None devoted, zvhichfjall be devoted of Men^ (that js, no Man devoted — "^ Dn,sjn-ia Dnn» l^t^K) /ball be redeemed; but fhall furely be put to Death, This moft certainly relates to the firll Kind of Che- rem, whereby Perfons were devoted to Beflruofion, But then Cas was faid before) fuch Perfons were not devoted arbitrarily by private Perfons -, but they were devoted by proper Authority, and tor fome Crime. Nor were they facrificed on God's Altar^ but llain with the Sword, or fome other way put to Death. That thefe two Verfes fpeak of different Kinds of Cherems is manifeft from the different Ex- prefTions here ufed. The firll fpeaks of private Property, and fpecifies Men, Beafls, and Fields: ^ As in the Verf« before T^^Tyiy QIS?? ?i"N t=)"in* "ItT'K I'hc 2i8 Dljfertation on Lev. xxvii. 28, 29. APPEN. The other mentions only Men. Men were the ufual SE^RM S^^j^^s of {uch. Devotements^ though fometimes, VII. for their Crimes, their Cattle and Goods were de- ' flroyed with them. But, if this Verfe is exegeti- cal only of the former, why is Man only mentioned here, and the Beaft^ and the Field left out ? Were Men only to be facrificed when devoted? And is it left ftill undetermined what is to be done with a Beajf, or a Field devoted? Again, the Cherems men- tioned in the 28th Verfe were to be holy unto the Lordy that is, dedicated to his Service : Thofe mentioned in this 29th Verfe were to be Jurely put to Death. And this Interpretation agrees very well with the Purport of the whole Chapter. This Chapter treats ofFows, and the Redemption of Things vowed. In the Cafe of a comynon Vow, or — •^'73 — rendered in our Tranflation a fingular Vow, the Perfon, or Thing vowed was allowed to be redeemed, and the Rules to be obferved in fuch Redemptions are here fet forth. Towards the latter End of the Chapter we have the Exceptions to thefe Rules. Firfl, the Firjllings of clean Beafls are not to be at all fantlified, or made the Subjeft of a Vow. Secondly, Perfons, or Things devoted by a Cherem by private Perfons out of their own Property, are not to be at all re- deemed, but are to be unalienably the Lord's. Laftly, I'erfons devoted, or doomed to Deftrudion by pro- per Authority, are not to be at all redeemed, but tnti(^ Dijfertation on Lev. xxvii. 28, 29. 219 mufl: furely he put to Death. Here we fee the 29th APPEN. Verfe does not come in improperly, or abruptly, se^RM. but follows naturally, as another Exception to the VII. Rules above delivered. — — . " To this we may add the concurrent Teftimony of the Jewijh Writers, who, as they diftinguifti between the different Kinds of Cherem^ fo they agree that Parents, and Mailers had Power to de- vote their Children and Slaves to tlie Service of God, but no Power to facrifice, or put them to Death. The Teftimony of Antiquity has been ftrongly infilled on in Favour of the Sacrifice of Jephthah's Daughter •, but if this Teftimony of the Jews is allowed to be of any Weight in that Cafe, it muft be of far greater with Regard to their own Laws, Cuftoms, and Rites of Worlhip. If it be Hill infifted on that the fame Word — £3*111 — is ufed in both Verfes, and that it is unrealbnable to interpret the fame Word in one Senfe in one Verfe, and in another in the very next, I fhall rea- dily acknowledge that fuch Interpretations are not to be admitted without apparent NecefTity. But yet we fometimes find it neceffary to admit them both in facred and profane Writers, And I think it has been Ihewn, both from the Nature of the Thing, and the Words themfelves, that the Text before us will not eafily admit of any other Inter- * See Seldin and other Writers, as cited above. pretation. 220 Dijertation on Lev> xxvii. 28, 29. APPEN.pretation. *■ There is, I think, the fame ambiguous SE^M ^^^ °^ the Word Cherem in the Cafe oi Jericho. VII, The Inhabitants, and their Cattle were utterly de- Jiroyed ; but their Silver and Gold were holy to the Lord, and repofited in his San5iuary, and yet both are indifcriminately called Cherem. It fhould be farther confidered that we are not fufficiently ac- quainted with the Hebrew Language, or their Cufloms. Mofes, in many Parts of his Law, refers to Cufloms well known, and in common Praftice among the Ifraelites ; and had no Occafion in fuch Cafe to explain himfelf fo fully and precifely, as would otherwife have been neceffary. Such Laws therefore were very plain and intelligible to them, but to us are become difficult and obfcure. And fuch, I apprehend, were the Laws relating to the feveral Kinds of Cherem ; which I doubt not were then plain and clear, though Difputes may have arifen about them fmce. But we have ftill, I think. Light enough to diftinguiih that thefe two Verfes fpeak of two different Kinds of Cherem. And though the Word ufed is the fame, the Expreffions joined with it plainly point out two different Things. And this efpecially, if we confider that this Precept, otherwife interpreted, is not eafily reconcileable, either with the plainell Principles of the Law of Nature, or with the exprefs Precepts of the Law of Mofes. ^ Jofh. vi. 1 7, &c. I hope Dijertation on Lev. xxvii. 28, 29. 221 I hope an Attempt to vindicate the Laws of God, APPEN. and clear up thofe Difficulties in facred ^'^''it^ SE^RM which may give, and have given Occafton to the Ad- VII verfary to [peak reproachfully^ will meet with fa- vourable Acceptance from the Chriflian Reader. And I am fully perfuaded that the Old Teftament, as well as the New^ the more carefully it is exa- mined, and the more thoroughly it is known and underftood, the more fully it will appear to be throughout holy^ and jufi^ and good, and every way worthy of the divine Author. Far be it from me to caft any Reflexions on thofe who differ from me in thefe Points, who are many of them Men eminent for their Learning and Piety, who both by their Lives, and their Writings, have adorned, and fupported the Chriflian Profeflion. If their Opinions may fecm to me attended with Confequences in- jurious to Religion, I would not charge them with fuch Confequences, as they deny and difavow. Nor would I be underftood to be over-confident, and peremptory, in what is here advanced, but iliall willingly join in the excellent Apoftrophe with which Cappellus concludes his Difjertation on Jeph- thah^s Vow. — ILfC fimt qua vifum eji adferre ad ret ifiius fatis perplex^ illuftrationern \ quibus Ji tibi, be- nigne Le^or, fatisfecero, mihi gratulabor ; fin minus, nemini prafcribo^ taciturn profero id quod videtur verOy ^ Scripture verbis maxinie coftfentaneumy ita ut nihil interim Deo, quod fit o-lToj^rk, minufqus ii^^oi tribua- tur. 222 DiJJertation on Lev. xxvii. 28, 29. APPE N. ^''^« ^^ ?^^ ^^«ii ?«^ falfum putet., facile monentem, TO y rationes cur diver ja Jentiat proferentem^ feram ; non VII. ' enim [urn cedere meliora docenti nefcius. 'Thefe Things * / thought proper to offer in Hopes of throwing Light on this difficult Point ; in whichy gentle Reader y if I pall give thee any Satisfa5lion^ Ifloall he pleafed. But if not, I prefcribe to no one ; I only offer what feems ' to me moft agreeable to Truth, and to the IVords of Scripture, fo as in the mean Time to attribute nothing to God, which is improper, or unworthy of him. In which if any one thinks me mifiaken, I ffjall eafily bear with any one, who fhall give Reafons why he thinks differently from me j for 1 fhall not be unwilling to yield to one, who can inform me better. SERM. SERMON VIII. The Witnefs of the Spirit. Rom. VIII. i6. ''the Spirit itjelf beareth Witnefs with our Spi- rit that we are the Children of God, ST. Paul's chief Defign in this Epiille was to SERM. abate the vain Confidence of the Jews ; to '^^^^• fet forth the great Deficiencies of their Law^ ' and the peculiar Excellency, and Privileges of the Gofpel. One great Defeat of the Law was, that it contained no Promife of Divine Grace or Aflif- tance. The Apoftle profecutes this Argument at large in his feventh Chapter. The Law of Mofes (and in this refpeft * the Law of Nature was the fame), was holy^ and jufi^ and good, ^ But I (fays ' Rom. vii, 12, •• lb. 14. the 224 The Witnefs of the Spirit. SERM. the Apollle, fpeaking In the Charadler of all un- ' regenerate Perfons) am carnal^ fold under Sin. The La'w might teach Men what was good •, but it gave them no Power to perform it. " But the Law of the Spirit of Life in Chrifi Jefus hath made us free from the Law of Sin and Death. Chrifi hath not only given us the mod perfe<5l Rule of Life •, but he hath promifed us the Affiilance of his Holy Spirit, •^ to enable us to fulfil the Right eoiifnefs of the Law. And as, before the Coming of Chrifi, Men who were fenfible of their many Failings, and Tranfgrefllons, mull labour under 'uneafy Doubts and Fears, lb the Holy Spirit of Chrifi not only affords us his gra- cious Afliftance, but alfo his heavenly Comforts. He enables us to rejoice in the 'Teftimony of a good Confidence ; and gives us a comfortable AlTurance that we are under God*s Favour and Protection, and entitled to the Privileges of the Gofpel. The Spirit itfielfi beareth IVitnefis with our Spirit that we are the Children ofi God. By the Spirit is undoubtedly here meant the Holy Ghofii. The Apoflle in the preceding Verfes was fpeaking of the Spirit ofi God, and the Spirit ofiChrifii. And in thefe Words he is called the Spirit itfielfi^ and is oppofed to our own Spirit. In order the more fully to underftand what is this Tefiimony of the Spirit, which is here faid to be the Privilege of Chrijiiam, it will be necelfary to = Rom. viii. 2. «* lb. 4. confider, T^he Witnefs of the Spirit. 225 confider, Firfl^ what it is to which the Spirit is s E R M. faid to bear Witnefs : Secondly ^ the Manner in which ^^^^• he bears this Witnejs : Thirdly^ the Degree of Af- furance arifing from this his 'Tefiimony. As to the Firfi Point, the Spirit is here faid to bear IVitneJs that we are the Children of God. We muft enquire therefore who are the Children of God, All Cbrifiians may in fome Senfe be faid to be the Children of God. At our Baptifm we all en- tered into Covenant with God, and were thereby made Members of Chrijlj Children of God, and In- heritors of the Kingdom of Heaven. All of us there- fore, who have kept the Conditions of the Cove- nant, which we then entered into, are ftill the Chil- dren of God. But thofe who have broken thefe Conditions, who have indulged themfelves in fin- ful Courfes, and flill continue in them, are no longer the Children of God, nor intitled to any In- heritance in the Kingdom of Heaven, Thofe only therefore are truly and properly the Children of Gody who live in Obedience to his Laws. And this is the Mark, which St. John gives us, whereby we may diftinguifh the Children of God — " In this the Children of God are manifefi, and the Children of the Devil: Whofoever doeth not Right eoiifnefs is not of God. ^ To the fame Purpofe fpeaks our Bleffed Saviour himfelf to the JewSy who called God their Father— Te are of your Father y the Devil y and the " 1 Joh. iii. 10. ^ Joh. viii. 4, &c. Vol. II. P Lujis 226 T^he Witnejs of the Spirit. S E R M. Liifts of your Father ye will do — He that is of God * heareth Cod's words. And in the Verfes preceding my Text we find the fame Do<5lrine delivered. ^ If ye live after the Flejhy (fays the Apoftle), ye fhall die ; but if ye through the Sprit do mortify the Deeds of the Body ye foall live. For as many as are led by the Spirit of God^ they are the Sons of God. They therefore, and they only, are the true Chil- dren of Cody who do Righteoufnefs ; who hear, and obey Cod's I'Fords ; and through the Spirit mortify the Deeds of the Body. And all good Chrijlians, who live according to the Rules of the Gofpel, have the I'ejlimony of the Spirit within them bearing them Witnefs that they are fuch. But iffuch Men afterwards relapfe into finful Courfes, they are then no longer the Children of God, but become the Children of the Devil. ^ They grieve the Holy Spirit of God, and forfeit the Earnefl of their In- heritance. It is in vain therefore to expert from the Spirit any abfolute Aflurance of our final Salva- tion ; for that mufl: depend on our own Behaviour. That the bell of Men may depart from Grace, and fall into Sin, is the Doftrine, both of our Articles' , and of the Holy Scriptures. ^ Brethren, (fays St. Peter), give Diligence to make your Calling and Elec- tion Jure j for, if ye do theje "Things, ye fhall never fall. From hence it is plain that without Dili- 8 Rom. viii. 13, 14. ** Eph. ir. 30. ' Art. xvi. ^ z Pet. i. 10. gence T^he Witnefs of the Spirit, 227 gsnce our Calling and Election are not Jure ; and s f. R M. that even the Ele^, if they do not theje things, may, ^'^^^• and will fall. This Life is throughout the 6'fn/»/«rfy.a)v — Our own Jviinds and Confciences therefore have a Share in giving this T'eftimony ; it is not the immediate 'Teflimony of the Spirit alone. Then therefore may we be aflfured that we are the Children of Gody and led by the Spirit of God, when we perceive in ourfelves the Effefls and Fruits of the Spirit. — '' The Fruit ^ If the Reader defires to fee foine Account of thefe, he may confult Sleidan's Hiflory of the Reformation. Spanheim Diatrib. Hillor. Ed^ard^s Gangrjcna. Walker's Hillory of Independency. Mora-vians compared and deteded. * Eph. V. g. P 4 of 2':2 The Wifnefs of the spirit. S'EV.U.of the Spirit (faith the Apoflle) is in all Goodnejs^ ^^^^- and Ri^hteoufnefs, and Truth, And again — ^ The Fruit of the Spirit is Lovey Joy, Peace, Long-Jufferingy Gentlenejsy Goodnejsy Faith, Meeknejs, Temperance. If we perceive thefe Things to he in usy and aboundy then we have the Tefiimony within ourfelves that we are the Children of God. And therefore the Apoftle tells us, that ^- as many as are led by the Spi- rit of Gody they are the Sons of God. » And the fame Apoftle teaches us that our Rejoicing is thisy the Tefiimony of our Conjcience. And St. John aflures us, that '' if cur Heart condemn us noty then have we Confidence towards God. But it may be afl^ed — If this Confidence arifes from the Tefiimony of our own ConJcienceSy how is it the Witnejs of the Spirit? It may very properly be called fo for thefe two Reafons. Firft, becaufe all our virtuous Affeftions are the Graces, and Fruits of the Spirit : '' He work- eth in us both to willy and to do : Secondly, be- caufe he empowers us to difcern the Graces, which he hath wrought in us, and enables us to rejoice in the Tefiimony of a good Conjcience. ^ The God of Hope (as the Apoftle expreffes it) fills us with all Joy ayid Peace in believingy that we may abound in Hope through the Power of the Holy Ghofi. "When therefore the Fruits of the Spirit fhew themfelves in our Life and Converfation, and the Holy Ghofi en- y Gal. V. 22, 23. "^ Rom. viii. 14. * 2 Cor. i. 12. ^ 1 Joh. iii. 21. ^ Phil, ii, 13. •* Rom. xv. 13. lightens ^he Witnejs of the Spirit, 233 lightens our Underftandings, and gives us a juftsER M. Apprehenfion, and lively Senfe of the Graces, '_^ which he hath wrought in us, then we enjoy folid, and rational Comfort, and a well-grounded Confi- dence towards God : ^ Then does the Peace of God., which pajfeth all Underftandings keep our Hearts through Chrift Jefiis. The particular Manner in which the Spirit works, we prefume not to deter- mine : This only we know, that in both Cafes above-mentioned, the Holy Spirit concuvSy and co- operates, with our own Endeavours. The Spirit of God does not infufe into us Virtue, and Reli- gion, without our own Concurrence. And his Comforts, as well as his Afliftances, a6l jointly with our own Mind, and Spirit. — The Spirit beareth Witnefs with our Spirit that we are the Children of God. Thefe comfortable Aflurances are called in Scripture, the Seal and Earneft of the Spirit. ' l^e werejealed (faith St. Taul) with that Holy Spirit of Promijey which is the Earneft of our Inheritance. The Ufe of a Seal is either for the Confirmation of Covenants ; or for marking, and diftinguifhing Property. The Graces wrought in us by the Holy , Spirit of God are a Confirmation of the Covenant which God through Chrift hath made with us; and a fure Mark that we are the Children of God, and his peculiar Property. And, when we perceive thefe Graces abound in us, and our Confcience ' Phil, iv, 7. f Eph. i, 13. 2 Cor. i. 22. bears 234 2"/5^ Wifnefs of the spirit. S E R M. bears us Witnefs, that we are led ly the Spirit of • God, the Joy hence arifing is an Earneji of our In- heritance, a Kind of Foretafle of the Joys, which are laid up for us in Heaven. And this is a Pri- vilege peculiar to Chriflianity. As neither few nor Gentile had any Promife of the Spirit, fo nei- ther could the Law of Mofes, or Nature, give them any Afllirance of Salvation, but on the Condition of perfed Obedience. Thofe therefore, who were fenfible of their own Failings, and Tranfgreflions, (and of this the beft and wifeft Men were moil fenfible), muft labour under Doubts and Fears, and be all their Life -time JuhjeSi to Bondage. ^ But Thanks be to God, through our Lord Jejus Chriji, by whom we have now received the Atonement. He hath affured us of Pardon and Peace ; ^ and hath given us the Spirit of Adoption, whereby we cry, Abba, Father. Having thus feen what this Witnejs of the Spirit is, it remains in the Third and Laft Place to en- quire what Degree of AfTurance may arife to us from this I'ejlimony. As the Spirit of God is infalli- ble, fo he might, if he thought proper, give us infallible AfTurance that we are the Children of God. But this is not his ufual way of dealing with Men. His Gifts, and Operations, are ufually adapted to the Condition of the Receiver. \( the 8 Rom. V. u. ^ Rom. viii. 15. Spirit the Witnefs of the Spirit, 235 Spirit heareth IVitneJs with our Sprit -^ this Tefti- S E R M, mony muft partake of the Fallibility, and V\''eak- nefs of our Spirit. If our Rejoicing is founded on the 'Tejlimony of our own Conjcicnces^ this Afliirance cannot be ftronger, or more infallible than this Tejiimony is. Thofe therefore who live in Sin, can have no reafonable Hope at all, while they thus continue to live. ' 'There is no Peace, faith the Lord, unto the IVicked. And, if fuch Perfons fpeak Peace to themfelves, they deceive their own Heart. As to thofe, who are in a doubtful, and imperfeft State of Goodnefs, not yet thoroughly cleanfed from their Sins, their Afliirance muft be doubtful in the fiime Proportion. And even the very beft of Men muft not expedl abfolute Infallibility. What then is the Aflurance, which we may rea- fonably expeft ? God does ordinarily to good Men impart fuch an Hope, and Pcrfuafion of their Adoption, as may make their Lives comfortable, and encourage them in the faithful Difcharge of their Duty. If we keep a Conference void of Offence toward Gody and toward Men^ we may then affuj-e our Hearts before him. And this Afi"urance is ufually beftowed in Proportion to our Proficiency in Vir- tue, and Piety. The more we take Care to grow in Grace, and to abound in every good Work, the greater will be our Comfort, and the more aflTured our Hope. And in Times of Trial, and Temp- ' If. xlviii. 22. tation, 236 'The Witnefs of the Spirit, SE R M. tation, God viiW moil powerfully fupport us. ^ His ^^^^' Grace will ht Jufficient for us j and his Comforts will increafe in Proportion to the Need we have of them. ' As the Sufferings of Chrijl abound in us, (faith the Apoftle),/«? our Confolation alfo ahoundeth by Chrifi. I faid that God does ordinarily impart to good Men a fufficient Perfuafion of their Adop- tion. There may be fome Exceptions to this Rule. Some, by entertaining wrong Notions of Religion, may plunge themfelves into Doubts, and Per- plexities. Others, though good Men, may by the Weaknefs of their Underilanding, or Conllitution, be fubjed to melancholy, or defponding Thoughts. And God may permit fuch Perfons to labour un- der this, as he does under other Affliftions, either as the juft Reward of their Folly, or for fome other Reafons beft known to himfelf. "^ This we know, that he will in the End make all Things work together for Good to them that love him. He will either in his good Time relieve them from this deplorable State \ or if he fhould permit them to continue in it during this Life, he will in the World to come greatly reward them, and pour on them abundantly thofe Comforts, of which they deprived themfelves here, I fhall conclude with a Word of Exhortation, Firfi^ to the defponding Chrijiian, Secondly y to the too confident Cbrijlian. If then thou entertained ^ 2 Cor, xii. 9. ' 2 Cor. i. 5. •" Rom. viii. 28. mifgiving T^he Witnefs of the Spirit, 237 mifgiving Doubts of thy Salvation, confider that S E RM. this Life is our State of Probation. As long as we continue here it is in our Power to work out our Salvation : As long as there is Life there is Hope. Does the Remembrance of thy pad Sins fill thee with Terror ? If thefe Terrors prevail upon thee to amend thy Life, " and this godly Sor- row worketh R.epentancey it will alfo lead thee to Salvation. Of this thou mayefl be afTurcd, that this very Defpondency of Mind is a Sign that thy Con- Jcience is not/earedy and that thou art not abfolutely reprobated. It is in the Difeafcs of the Mind, as in thofe of the Body ; the very Senfe of Pain is often a favourable Symptom, and affords the firft Hopes of a Recovery. Much more dangerous is the Cafe of him, who hardens himfelf in Iniquity, than of him, whofe Confcience is alarmed at his Sins. "A broken and contrite Heart God will not defpije. Doft thou think thy Cafe defperate, be- caufe thou wanteft thofe Marks of God's Children^ which fome Teachers have taught thee to expedt ? The only Mark of God's Children^ which the Scriptures afTign, is to do the Works of God. Do thefe, and thou wilt become the Child of God. Amend thy Life, and do thy Duty diligently, and confcientioufly, and leave thy Comfort to ^ the Father of Mercies, and God of all Comfort, who will dilpenfc it to thee, as lie fees bell and fitteft ° 2 Co:, vii. lo. • Pfal, ii. it. p - Cor. i. 3. "for 238 T^he Wknefs of the Spirit. SER M.for thee. Of this thou mayeft reft aflured, that God reprobates no Man, but him who wilfully hardens himfelf in Iniquity : "^ He hath no Pleajure in the Death of the Wicked^ hut that the Wicked turn from his Way^ and live. Turn therefore to the Lord, and he will turn to thee. ' Walk not after the Flefhy but after the Spirit ; and the Spirit of God Jhall dwell in thee, and give thee in this Life Com- fort, and Peace of Mind, and in tne next an Inhe- ritance in Joy and Glory. Let me next turn my Difcourfe to the more affured Chriftian. Doft thou feel in thyfeif a ftrong Perfuafion that thou art the Child of God ? Happy art thou, if this Perfuafion is well- grounded : If your Confcience alfo bears you Witnefs that you "ji'ork the Works of God, then are you truly the Son of God. ' If , on a, ftri6b and im- partial Examination, your Heart condemn you not, then have you Confidence towards God. But, if any one promifes you any other Affurances than thefe, which arife from, and are accompanied with the > Tejiimony of your own Confidences, he is either a vain Deceiver, or is himfelf under 7?ro;7^ Delufiions. '^ T^he Foundation, or Covenant, ofi God fiandeth fiure, (faith the Apoftle), having this Seal — The Lord knowsth them that are his. And — het every one that Tiameth the Name ofi Chrift depart firom Iniquity, "To > T^he Law of the Lord is ptrfeci, converting the Soul : The Tejlimony of the Lord is pure, making wife the fimple. The Statutes of the Lord are right, rejoicifig the Heart: The Commandment of the Lord is purCy enlightening the Eyes. The Fear of the: Lord is clean, enduring for ever : The Judgments of the Lord are true, and rigb- =» Neh. ix, 13. ** Pfal. xix. 7, &c. teoui T!he Jewijh Law *vmdicated, 261 teous altogether. And again — 'Thy If^ord is verySEKM, pure ; therefore thy Servant loveth it. Thy Righteouf- ' nefs is an everlajling Right eoufnefs, and thy Law is the Truth. In another Pfalm he boafts of the Pri- vileges, which God had beftowed upon his peculiar People — ^ He JJjeweth his Word unto Jacob, his Sta- tutes and his Judgments unto Ifrael. He hath not dealt fo with any Nation. Laftly, God himfelf thus fpeaks by his Prophet Ezekiel—^ Wherefore I caufed them to go forth out of the Land of Egypt, and brought them into the Wildefnefs. And I gave them my Statutes, and fhewed them my Judgments, which if a Man do, he (Id all even live in them. We do in- deed read afterwards — <■ Wherefore I gave them alfo Statutes that were not good, and Judgments whereby they JJoould not live — which fome have unaccount- ably applied to the Law of Mofes \ whereas the very next Verfe plainly fhews that it is to be un- derftood of the Idolatries, into which God fuffered them to fall, and their cauftng to pafs through the Fire all that openeth the Womb. Thefe their Abo- minations are plainly here oppofed to the Law of Mofes : Thefe were Statutes that were not good, and Judgments, whereby they pould not live : Thefe God, by an ufual Hebraifm, is faid to give them, becaufe he fuffered them to fall into them. Accordingly, God is, in the next Verfe, faid to have polluted them *^ Pfal. cxix. 140. •* Pfal. cxlvii. 19, 20. ' Ezek. XX. 10, II. ' lb. 25. Vid. Loijjth Comment. R 3 in 262 ^he yewi/h Law vindicated. S E RM. in their own Gifts. But the Law^ which God gave X, XI. t}^gni in the Wilderncfs, confifted of Statutes and Judgments, which were good, and which if a Man doy he Jhall even live in them. But the Law of Mofes will bed fpeak for itfelf. It was the avowed Defign of the Law to teach the Ifraelites that there is one only God, and to fecure them from that Polytheifm, and Idolatry, which pre- vailed among all the Nations round about them. — * Hear, O IJrael, faith Mofes, the Lord our God is one Lord. Again — ^ The Lord he is God in Heaven above, and upon the Earth beneath j there is none elfe. * And the firft Commandment required them to have no other Gods befides him. Idolatry, or the "Worfhip of any other Gods but the one Supreme God, was prohibited under the fevered Penalties. ^ They were ftriftly required not to bow down to the Gods of the Heathen Nations, nor ferve them, nor fo much as to make mention of their Names. ' The Law punifhed Idolatry with Death ; "" and de- nounced the Curfe of God, and utter Deflrucflion againft all thofe who went after other Gods. " The Pentateuch begins with an Account of the Creation of the World by the One God, who in the Beginning created the Heaven and the Earth. " He faid. Let f Deut. vi. 4. '' ivi 39. ' Exod, xx. 3. "* Exod. xxiii. 24. ' Deut. xlii. 6, &c. "" vi. 14. xi. 28. xxviii. 14, &c. " Gen. i. * This is quoted by Longinus de Sublim. Cap. xxviii. who brings I'he yewifli Law vindicated. 263 there be Lights and there '■joas Light. He made /^^ S E R M. Beqjl of the Earth, and the Fowls of the Air, and ^' ^^- every living Creature, that movcth upon the Earth, or in the JVaters. And at laft he created Man in his own Image, after his own Likenefs -, and gave him Dominion over every living J'hing that moveth upon the Earth. This One God is defcribed as neccflarily exiftent — p / AM THAT I AM— is his Name. ^ He is called the Almighty God-, ' God of Gods, .and Lord of Lords, a great God, a mighty, and a terrible. * Who is like unto thee, O Lord, amongft the Gods ? Who is like thee, glorious in Holinefs, fearful in Praifes, doing Wanders ? ' He is called the mofl High God, the Poffeffor of Heaven and Earth : " He killeth, and maketh alive, he woundeth and he healeth -, nei- ther is there any that can deliver out of his Hand : ■" He gives us the Rain in its due Seafon, and fends Grafs in our Fields : And again, he fhuts up the Hea- ven that there be no Rain, and that the Land yield not her Fruit. * He is the God of the Spirits of all Flefh : ^ He is the Shield, and exceeding great Reward of his faithful Servants : ^ He is with them, and brings thjs as a Proof that the Lanvgiver of the Jev^s Law vindkated* 27c tant one, yet at the fame time confelTes that it is s E R M.- a very difficult and obfcure one \ and that there ^' ^^• was fuch a Difagreement herein among the Philo- fophers, that it was no eafy Matter even to reckon up their Opinions. And how ignorant the Gene- rality of them were in this important Point, and what ftrange Notions fome of them entertained of the Divine Being, may be feen in the fame Writer. The Duties owing from Men to God are no where, as far as I know, particularly fet forth in any of their Writings. Cicero, and Jrijlotle, have both of them left us a good Syftem of Ethicks j but thefe Du- ties they have both of them wholly omitted. Some Philofophers denied the Being of a God-, others denied his Providence; and Polytheijm was taught, and praftifed, by the beft, and wifeft of them. The golden Verjes of Pythagoras begin with recommending Polytheijm, and Idolatry. ^ Socrates ^ juftly called the wifeft of Men, lived and died, in the avowed ProfefTion, and Pradice of Idolatry. In the mean time, among the common People, Ignorance, Superftition, and grofs Idolatry, every where prevailed. So that the whole Earth feems to have been in the Condition of the Land of Egypt, ^ involved in thick Darknejs , while the Children of Ifrael alone had Light in their Dwellings. ^ Vid, Pldtonis Phxdonem, & Apolog. Socrat. « Exod. X. 22, 23. S 2 ]put 276 T^he Jewifj Law vindicated, S E R M. But perhaps it may be faid, that the Account * I have given of the Jewijh Law is a partial one j that, though the moral Part of that Law may be good and excellent, yet the other Parts of it may be liable to juft Exceptions. Is not God therein reprefented as a partial Being, the God of the Jews only^ favourable to them alone, and negledling all the reft of Mankind ? And did not the Jews learn from hence to be vain, and conceited of their own Privileges, while they defpifed, and hated all the World befides ? And what lliall we fay to the intolerable Burden of ufelefs Ceremonies enjoined in their Law, which the Apojile himfelf authorizes us to call '' a Toke of Bondage, • carnal Ordinances y ^ weak and beggarly Elements? Did not thefe naturally tend to lead Men to a De- pendence on an outward Shew of Religion, while real Virtue and Piety were negleded ? This Point will be beft cleared up by confidering the End and Defign of the Mojaical Inftitution. Idolatry and Superftition had overfpread the Face of the whole World j and a pompous and ceremonious Religion every where prevailed. God had from the Beginning decreed, and promifed to manifeft his Son in due Time, and by him to make a per- fect Revelation of his Will to Manldnd. But God thought fit to make this Revelation by De- ^ Gal. V, I. * Heb. ix. 10. * Gal. Iv. 9. grees. T^he yewiJJo Law vindicated. 277 grees. 'Before he fent his Son into the World, s E R M. he fent his Servants, Mojes and the ProphetSj in ^' ^^• order to sive a Check to, and Ihew his Abhor- rence of the Idolatry and Superftition, which had over-run the World. And to this End he chofe out a particular Nation, with whom he entered into a fpecial Covenant, and among whom he eftablifhed a Conftitution of a peculiar Kind, the fundamental Principle of which was the acknow- ledgment and Adoration of the one true and living God. This Nation was kept diftinft from all others by peculiar Rites and Ufages. Such Di- ftinftion was neceflary to preferve them from Ido- latry ; and fuch Rites were adapted to thofe par- ticular Times, and to the Genius of that People, who were fond of a pompous, and ceremonious Worfhip. The Ufe and Dcfign of each parti- cular Ceremony, we cannot at this Dillance of Time fully afcertain. But fome of them plainly appear to have been eftablifhed in Oppofition to the idolatrous Cuftoms of the Egyptians^ aad other Heathen Nations : Others feem to have been borrowed from their Cuftoms, but applied to the .. Worfliip of the true God. All of them were de- figned to preferve the People froirj Idolatry. And the Hiftory of this People, the Vengeance exe- cuted by tiiem on Idolatrous Nations, the won- ' See all this more fully proved by Mr. Lowtnan, in his Ra- tional of the Ritual of the Hebrew Worlhip, S 3 derful 2^8 '^ke yewijh Law vindicated, SE R M. d^t^ul Works of God wrought among them, and X, XI. the Excellency of their Laws and Conllitutions, could not but awaken the Attention of the reft of Mankind, and hold forth a Light to the Heathen World. But God had ftill a farther Defign in the Mofaical Inftitution. It was defigned to prepare the Way for the more perfed Difpenfation, which was to fucceed it. Its Rites and Ceremonies pre- figure, and fet forth the Coming of our Lord Jefus Chriji "", who was the End of the LaWy and who is pointed our, and referred to, through every Part of the Old T!ejiament. " l^he Law was their School- niafter to bring them unto Chrifi. And though the Elements which it taught were weak and poor in refpeft of the more compleat Syftem, which was afterwards to take Place, yet they were excellent in their Kind, and wifely adapted to the Exigen- cies of thofe Times. Inftead therefore of cen- furing the Divine Difpenfations, let us rather adore the Wifdom and Goodnefs of God, who revealed himfelf at Jundry I'lmes, and in divers Manners, in fuch Sort as Men were able to bear. The Law, though not abfolutely perfect, had a Perfedlion fuitable to its Kind and Defign -, it was adapted to the Genius of the People to whom it was given, and admirably calculated to keep them a People diftinfl from the reft of Mankind, and prevent their being involved in the Idolatries com- ™ Rom. X. 4. " Gal. iii. 24. men ^he Jewijh Law vindicated, ' 279 mon among other Nations. And it was at the s E R M. fame Time ordained to prefignify good Things ^' ^^- to come, and to bear a ftrong Atteftation to the Truth of the Chrijlian Religion. Thefe were furely good Ends, and worthy a wife and good God. If God then chofe I/rael for his peculiar People, it was becaufe all the reft of the World was im- merfed in Idolatry and Superjlition. Nor did he thereby ceafe to be the God of the Gentiles. ° He left not him/elf without JVitneJs amongft them j he did them good, and gave them Rain from Heaven, and fruitful Seafons. ^ And his eternal Power, and Godhead, was manifefted to them by the Works of liis Creation. He was alfo at all Times ready to receive thofe who turned from their Idolatries, and became Profelytes to the true Religion. '^ And he had prepared his Son a Ran/om for all, to be tejiifed in due 'Time. The Jews might indeed take Occafion from hence to value themfelves, and defpife others : But their Law gave them no En- couragement, or Pretence fo to do j but juft the contrary. And as to their Ceremonial Law, they were all along taught, both by Mojes and their Prophets, that true Religion did not confift in fuch external Obfervances. ' Circutncije the Forejkin of your Heart — faid Mofes to them. And again — ' The Lord thy God will circumcije thine Heart, and * Ads xiv. 7. P Rom.i. 19, 20 ^ j Tim. ii. 6. ' Peut. J. 16. • XXX. 6. S 4 the 200 ^i)e yewijh Law 'vindicated. S E R M. the Heart of thy Seedy to love the Lord thy God with all thine Hearty and with all thy Soul, that thou mayefi live. The like Doftrine taught Samuel — * Hath the Lord as great Delight in Burnt -Offerings, and Sacrifices, as in obeying the Voice of the Lord ? Behold to obey is better than Sacrifice, and to hearken than the Fat of Rams. " THhou defirefi not Sacrifice, (fairh David), elfe would I give it : Thou delighteft not in Burnt -offering. The Sacrifices of God are a broken Spirit : A broken and a contrite Heart, 0 God, thou wilt not dejpije. — "^ To do Jufiice and Judgment (faith Solomon) is more acceptable to the Lord than Sacrifice. Ifaiah fpeaks very fully to the fame Purpofe — "" To what Purpofe is the Multitude of your Sacrifices unto me ? faith the Lord: I am full of the Burnt -Offerings of Rams, and the Fat of fed Beafis, and I delight not in the Blood of Bullocks, or of Lambs, or of He Goats, &c. — JVafh ye, make ye clean, put away the Evil of your Doings from be- fore mine Eyes, ceafe to do Evil, learn to do welly feek Judgment, relieve the oppreffed, judge the Fa- therlefs, plead foY the Widow. Thus alfo fpeaks Jeremiah — ^ Thui faith the Lord of Hofis, the God of IJrael, Amend your Ways, and your Doings, and I will cauje you to dwell in this Place. Trufi ye not in lying Words, faying, the Temple of the Lord, the Temple of the Lord, '^ I defired Mercy, and not * I Sam. XV. 22. " Pfal. li. i6, 17. ^ Prov. xxi. 3. * If. i. 1 1, &c. y Jer. vii. 3, 4. * Hof. vi. 6. Sacrifice^ l^he yeivijlj Law vindicated. 2.S1 Sacrifice, (faith God by the Prophet Hofea), and S E R M. the Knowledge of God more than Burnt -Offerings. ' Laftly, we read in the Prophet Micah — •" tVhere- withal Jhall I come before the Lord, and how myfelf before the High God ? Shall I come before him with Burnt-Offerings y zvith Calves of a I'ear old? Will the Lord be -pleafed with Thoufands of Rams, or with ten ^houfands of Rivers of Oil? Shall I give my Firft-born for my T'rangreffion, the Fruit of my Body for the Sin of my Soul ? He hath fhewed thee, O Man, what is good ; and what doth the Lord require of thee, but to do jujlly, and to love Mercy, and to walk hum- bly with thy God? If then the Jews placed their Dependence on an external Shew of Religion, they miift (land condemned by their own Lazv, ' and their Prophets. In fhort, the Law of Mofes has been ufually di- ftingiiifhcd into the judicial, the ceremonial, and the moral Law. The judicial is not, nor was it defigned to be a Pattern for other Nations. But it was admirably adapted to the particular Circiim- ftances of the Jewijh Nation, to their Temper and Cuftoms; and carries with it evident Marks of Prudence and Wifdom. The ceremonial Law was indeed an heavy Toke -, but it was necelTary to keep that People under a proper Reftraint, and preferve them from falling into the idolatrous Praftices of their Neighbours. Their Ordinances vfere carnal, * Mic. vi. 6, &c. 'weak. 282 The yewijh Law vindicated. S ER M.weaki and beggarly Elements j when compared with the more pure, eafy, and fpiritual Service of the Go/pel i but were ordained for wife and good Ends, were ufeful and neceflary for thofe Times, and preparatory to a future and more perfe6l Difpen- fation. The Moral Law was (''as the Apofile calls it) holy^ and jiijiy and good. The whole Law taken together bore the Charafters of Wifdom and Underftanding J nor had any Nation Statutes and judgments Jo righteous. This has been Ihewn with regard to the Nature and Worjfhip of God^ and what are commonly called Religious Duties. Let us next enquire whe- ther it is equally perfect with regard to what are commonly called Moral Duties. And I believe we fliall find that every Duty of Morality, whatjoever 'Things are honeft, juft, and pure, are therein moft compleatly taught, and moft powerfully enforced. In the firft Place, the moft excellent and amia- ble Virtue of Humility, a Virtue little praftifed, and fcarcely ever taught by the Philofophers, is recommended and taught in the Old Tejtamenty as well as in the New. " Mo/es admonifhes the Children of J/rael to beware left their Heart be lifted up, and they forget the Lord their God, and ajcribe their Wealth, and Profperity to their own Power and Might. ^ And the Prophet Micah teaches them, that to walk humbly with their God^ «> Rom. vii. 12. « Deut. viii. 14, &c. «* Mic. vi. S. was T^he yewijh Law vindicated. 283 was one of the principal Things which the Lord S E R M. required of them. " We are aflfured by IJaiahj that ^' ^^• God dwells with him that is of a contrite and humble Spirit: '^And Solomon declares, that Pride goeth before Deftru^iony and an haughty Spirit before a Fall i that better it is to be of an humble Spirit with the Lowly y than to divide the Spoil with the Proud : And again — Every one that is proud in Heart is an Abomination to the Lord. The kindred Virtue of Meeknefs is alfo a Dodrine of the Old Tefiament. ^ Mofes himfelf was very meeky above all the Men upon the Face of the Earth. " The Pfalmiji aflures us, that God will guide the Meek in Judgment ^ and teach them his Way. ' And Solomon teaches us, that he that is flow to Anger is better than the Mighty j and he that ruleth his Spirit, than he that takcth a City. I need not repeat to you the many Exhor- tations to Diligence, which we meet with in the Writings of the Old Tefiainent. Every one knows that beautiful Paffage in the Book o( Proverbs — ^ Go to the Anty thou Sluggard, confider her IVays, and be wife ; which, having no Guide, Overfeer, or Ruler, provide th her Meat in the Summer, and ga~ ^ thereth her Food in the Harvcfi. Lewdnefs and De- bauchery were not only commonly pra6tifed, and allowed among the Heathen Nations ; but Ihame- lefs Proltitutions, and the moft abominable Im- * If. Ivii. 15. f Prov. xvi. 5, &c. 5 Num. xii. 3. ^ Pfal. XXV. 9, ' Prov. xvi, 32. ^ vi. 6, etc purities. 284 ^he 'Jewifi Law vindicated. S E R M. purities were introduced into their Temples, and X xr ' made a Part of their Religion. 'But all Unclean- nefs, and unnatural Lufts, were ftridtly forbidden in the Law of Mofes. It is faid that becauje of thefe Abominations the Lord cajl out the Canaanites before them J and that whofoever JJjould commit any of thefe Abominations fhould be cut off from among their People, ^he Children of Ifrael therefore were required not to defile themjelves therein j "" but to be holy^ becaufe the Lord their God was holy. " The Law ordains, that there fhculd be no Whore of the Daughters of Ifraely nor a Sodomite of the Sons of Ifrael. The Words in the Original are — ntTTp — and — t^-np— which fignify Perfons confecrated to thefe lewd Purpofes, who proftituted themfelves in their Temples, and whofe Hire was dedicated to the Service of their filthy Gods. And accordingly it follows in the next Verfe ; Thoujhalt not bring the Hire of' a Whore, or the Trice of a Dog (a fit Appellation for thefe Ca- tamites) into the Houfe of the Lord thy God for any Vow ; for even both thefe are an Abomination unto the Lord thy God. And in general all Proftitution is forbidden — ° Do not projiitute thy Daughter (faith the Law) to cauje her to be a Whore, left the Land fall to Whoredom, and the Land become full of Wick- ednefs. p And thefe were fome of the Crimes, which provoked God to vifit the Jews, and de- ' Lev. xviii, & xx. '" xix, 2. " Deut. xxiii. 17. " Lev. xix. 29. P Jer. v. 7, &c. ftroy ne yewijh Law vindicated, 285 ftroy their City and Temple — fhey committed A-SEKU. dulteryy and ajfembled them/elves by Troops in the _J '^ Harlots' Houjes. Frequently and earneftly does So- lomon call upon young Men to beware of the Arts oi ftrange Women. ^ Rejoice (fays he) ijoith the Wife of thy Youth ^ and embrace not the Bofom of a. Stranger. For the Ways of Man are before the Eyes of the Lord^ and he pondereth all his Goings. The fame wife Man cautions Men as earneftly againft Gluttony and Drunkennefs — ' Be not (fays he) amongH Wine-bibbers y among ff riotous Eaters of Flejh. For the Glutton and the 'Drunkard fhall come to Poverty. * And IJaiah pronounces a Wo unto them that rife lip early in the Mornings that they may follow Jirong Drinky that continue until Night, till Wine i?iflame them. ' And it is enabled by the Law, that, if a Son be accufed by his Parents, as Jlubborn and re- bellious, a Glutton, and a Drunkard, he Jhall be fioned to Death. All covetous Defires are alfo pro- hibited. " The 'Tenth Commandment forbad the If- raelites to covet any of their Neighbours' Goods. They were admoniihed ''' not to be greedy of Gain, * or labour to be rich ; ^ and are taught to afk of God, that he would give them neither Poverty, nor Riches, but feed them with Food convenient for them. Our Duty to our Neighbour is alfo clearly and s Prov. V. 18, &c. ' xxiil. 20, 21. » If. V. I I . ' Deut. xxi. 20, 21. » Exod. XX. 17. * Prov. XV', 27. * xxiii. 4, y XXX. 8. fully 2B6 ^he yewijh Law vindicated, S E R M. fully fet forth in the Law and the Prophets. * 'Thou X, XI. jfrj^if Iq^q ffyy JSfeighbour as thyjelf — was a Precept of the Law, ^ which in one Word comprehends every Duty which we owe one to another. All the Relative Duties of Life are therein moft plainly taught. ** We read in the Book of Genejisj that Woman was taken out of Man j and therefore fhall a Man leave his Father , and his Mother, and JJjall cleave unto his Wife j and they fhall he one Flefh. ' And Adultery was forbidden by the, feventh Command- ment ; ^ and was by the Mofaical Law punifhable with Death. ^ The fifth Commandment required them to honour their Father, and their Mother, that their Days might be long upon the Land, which the Lord their God gave them. ' And, if a Man had a Jiubborn and rebellious Son, who would not obey the Voice of his Father, or Mother, and when they had chajlened him, would not hearken unto them^ they might bring him unto the Elders of his City j and all the Men of his City Jhould Jlone him with Stones that he die j fo (fays Mojes) jhalt thou put away Evil from among you, and all Ifrael jloall hear and fear. And the fame Law pronounces a Curfe on all difobe- dient Children — ^ Ciirfed be hi that fetteth light by his Father, or his Mother. The Ifraelites were for- ^ Lev. xix. 18. ' Rom. xiii. 8. Gal. v. 14. ^ Gen. ii. 23, 24. " Exod. xx. 14. <" Lev. xx. 10. « Exod. XX. 12. ^ Deut. xxi. 18, &c. ^ xxvii. 16. bidden T!he yewtjh Law vindicated, 287 bidden to ufe their Servants ill — ^ Thou /halt not s E R M rule over him with Rigour-, (faith the Law), but ^* ^^' foalt fear thy God. Again — ' T^hou /halt not op- prejs an hired Servant, that is poor and needy, whe- ther he be of thy Brethren, or of thy Strangers, that are in thy Land within thy Gates. At his Day thou. JImU give him his Hire, neither fhall the Sun go down upon it ; for he is poor, and fetteth his Heart upon it ; left he cry againfl thee unto the Lord, and it he Sin unto thee. And to the fame Purpofe fpeaks Job — ^ If I did defpije the Cauje of my Man-Servant^ or of my Maid- Servant, when they contended with me, what then fJoall I do, when God rifeth up ? And when he vifiteth what foall I anjwer him ? Did not he that made me in the IVomb make him '^ And did not one fafhion us in the Womb ? Every Duty of Juftice was indeed ftri6lly required by the Law of Mofes. Murder was forbidden by the ftxth Com- mandment. Adultery by the Jeventh, and 'Theft by the Eighth. ' Whojo fheddeth Mans Blood, by Man fhall his Blood be fhed — was the firft Command- ment given to Noah after the Flood. "" And the fame Sentence was denounced againft Murder by the Mojaical Law. All Kinds of Violence, Op- preflion, or Fraud, were alfo forbidden — " That which is altogether jujt Jhalt thou follow, that thou ^ Lev. XXV. 43. i Dcut. xxiv. I4, &c. ^ Job xxxi. I 3, &c. ' Gen. ix. 6. "" Exod. xxi. i 2. Num. XXXV. Dcut. xix;, ^ Deut. xvi. 20. mayejl 288 ^he yewiJJj Law vindicated, S E R M. tnayefi livej faith the Law. ° Tejhall not opprefs one ' ' another ; but thou /halt fear the Lord thy God. •" Thou Jhalt not defraud thy Neighbour j neither rob him. •J Te fhall not Jieal, neither deal faljely, neither lie cne to another, ' Te pall do no Unrighteoujnejs in Judgment J in Mete-yard, in Weight, or in Meajure. Jujl Balances, juji Weights, a juji Ephah, and a jufi Hin fhall ye have : I am the Lord your God. ' The fame Commandment is repeated in the Book of Deuteronomy j and it is added, that all that do Juch Things, and all that do unrighteoufly, are an Abomina- tion unto the Lord. * And therefore our Saviour, • • when he fays to his Difciples — JVhatfoever ye would that Men ffoould do to you, do ye even Jo to them — adds — for this is the Law and the Prophets. And not only all Injuftice, but all Hatred and Malice, was forbidden. " Thou fhalt not hate thy Brother in thine Heart; thou fhalt not avenge, nor bear any Grudge againjl the Children of thy People ; but thou Jhalt love thy Neighbour as thyfelf. "" If they Jaw their Bro- ther's Ox, or Sheep go ajiray, they were to bring them again to him. If they faw his AJs, or his Ox fall down by the- Way, they were to help him to lift them up again. * If their Brother was waxen poor, and fallen in Decay, they were comr/ianded to ° Lev. XXV. 17, P xix. 13. "i lb. II. * lb. 35, &c. « Deut. XXV. 13, &c. * Matt, vli, 12. " Lev. xix. 17, 18. ■* Deut. xxii. i, kc. '' Lev. XXV. 35, 36. relieve T!he Jewi/Ij Law vindicated. 289 relieve bim, yea, though he be a Stranger^ or a <9o- S E R M. journeTy and to take no Ufury of hirriy or Increaje. ^' ^^' '' If they at all took their Neighbour's Raiment to pledge, they were to deliver it to him by that the Sun goeth down. ^ To the lame Purpofe we read Deut. XV. If there be among you a poor Man of one of thy Brethren, thou /halt not harden thy Heart, nor fhut thine Hand from thy poor Brother j but thou fhalt open thine Hand wide unto him, and fhalt Jurely lend him Jufficient for his Need. " They were required, when they reaped the Harvejl of their Land, not to make clean Riddance of the Corners of their Field, nor to gather any Gleaning of their Harvefi ; but to leave them unto the Poor, and to the Stranger. ^ The like they were to do in their O live-Tar d, and Vine- yard : They were not to go over them again, but leave the Gleanings for the Stranger, the Fatherlefs, and the Widow, remembering that they themfelves were Bondmen in the Land of Egypt. Nor were thefe kind Offices to be performed only to their Bre- thren, or Friends. ' If they met their Enemy's Ox, or Afs going aftray, they were required to bring it back to him again. If they faw the Afs of him that hated them lying under his Burden, they were furely to help with him. To the fame Purpofe fpeaks Solo- mon — ^ If thine Enemy be hungry, give him Bread to f Exod. xxii. 26. ^ Deut. xv. 7, 8. * Lev. xxiii. 22. * Deut xxiv. 20, &c. <= Exod. xxiii. 4, 5, *" Prov. XXV. 21. Vol. II. T eafi 2QQ • ^he Jewi/fj Law vindicated. SERM.^^^5 ^nd if he be thirjiy, give him Water to drink, X, XI. Xhe fame CompafTion was to be fhewn to Stran^ " gerSi as well as Ifradites. — ' If a Stranger ^ faith the LaWifojourn with thee in your Landy ye fhall not vex him. But the Stranger that dwelleth with you Jhall be unto you as one born amongfi you, and thou jhalt love him as thyfelf ; for ye were Strangers in the Land of Egypt : I am the Lord your God. ^ Again — God loveth the Stranger j in giving him Foody and Raiment. Love ye therefore the Stranger -, for ye were Strangers in the Land of Egypt. Nay, they were to extend their Mercy even to the Brute Beafts. — ^ I'hou fhalt not muzzle the Ox, when he ireadeth out the Corn. ^ When a Bullock , or a Sheep y or a Goat is brought forth y then it /hall be f even Days under the Dam. Whether it be CoWy or Ewey ye fhall not kill it and her young both in one Day. ' If a Bird's Nefl chance to be before theey thou fhalt not take the Dam with the young. ^ l!hou fhalt not fee the a Kid in his Mother's Milk. This I fuppofe.was for- bidden, not only as it was an idolatrous Cuflom pra6bifed among the ' Heatheny but as it carried with it the Appearance of Bapbarity. We find then, on Enquiry, the Law of Mofes to be, as the Apofile defcribes it, holy, jufiy and good. You caafcarcely name any religious or mo- ' Lev. xix. 53, 34. ^ Deut. x. 18, 19. s xxv. 4, * Lev. xxii. 27, 28. ' Deut. xxii. 6, ^ Exod. xxiii. ig. ' ' Vide Phil. Jud. vi^t ipihtttttfuwitK. Jofephi contra Apion. L. ii. S, 22, &c. T^he yewijh Law vindicated. 291. rai Duty, which is not thereby prefcribed j or any s E R M, Vice or Sin, which is not therein forbidden. Nor ^' ^^' had any Nation Statutes and Judgments Jo righteous ; nor did any Lawgiver lay down, or any Philofopher teach, fo excellent and perfefl a Rule of Duty. But perhaps it may be faid again, that we have viewed Things only on the fair Side, and fet forth the Excellencies of the Law, while we have concealed its Defedls. Let us fee then what may be faid on the other Side. And, firft, it has been thought by fome, that thefe Precepts of Mercy and CompalTion, were reilrained only to thofe of the fame Country, and Religion ; and that the Jews were taught to defpife, and hate the reft of Mankind. They were to love their Neighbour -, but by Neighbour they und^rftood one. of their own Perfuafion only. And therefore, looking on themfelves as the peculiar People of God, they held all other Nations in Contempt, and re- fufed to perform the common Offices of Huma- nity to them. '" Apud ipjos fides objlinata, mijeri- cordia in promptUy fed adverfus omnes alios hojiile odium, fays the Roman Hiftorian. And perhaps this fevere Cenfure might not be wholly ground- lefs with regard to the Jews of thofe Days. They were but too much given to value themfelves, and defpife, and hate the reft of Mankind. But they, were not taught fo to do by their Law. This was one of their corrupt Glofles, and falfe Interpre- "» Tacitus Hilt, Lib. v. T 2 rations, 292 T^he Jewijh Law vindicated. S ER M. tations of their Law. To cure them of this Pride ^» ^^* and Prefumption, to refcue the Law from their falfe Interpretations, and to explain, and enforce the true and genuine Senfe of it, was one great End of our Saviour's coming into the World. " It was the conftant Tendency both of his and his Apojiles' Doftrine, to Ihew them that every Man was xht'ir Neighbour ; and thafGW was not the God of the Jews only^ hut aljo of the Gentiles j ^ and that there was no Refpe^ ofPerfons with him. The Scribes and Pharijees had interpreted their Law as teach- ing— q l^houfhalt love thy Neighbour y and hate thine Enemy. But the Law faid no fuch Thing. But, as we have feen, on the contrary, it required them to perform all Offices of Kindnefs and CompafTion to their Enemies. ' And fo alfo it required them to love a Stranger as themfehes. And that this was not to be reftrained only to Profelytes, who embraced the fame Religion, is evident from the Reafon here given for this Hofpitality — for ye were Strangers in the Land of Egypt. If they thought themfelves entitled to all Offices of Humanity from the Egyp- iiansy who were of a different Nation and Reli- gion from themfelves, they ought to fhew the fame Mercy and Kindnefs to all Men, of what- foever Nation or Religion. ^ Nay, it is faid in their LaWy that God loveth the Stranger in giving him Food and Raiment. His Love and Mercy ex- " Luk.-x. 25, &c. *■ Rom. iii. 29. P ii. II. ^ Matth. V. 43. ' Lev. xix. 34. * Deut. X. 18' tended The Jewifh Law vhidkated, 293 tended to all, to the Gentile as well as to the JeWy s R R M. and their Love to Strangers ought to be as general, ^' ^^- and unconfined. One would think alfo they might have learnt to entertain more favourable Opi- nions of the Heathen Nations from their own Pro- phetSj * who fo plainly foretell, that Chriji was not only to raife up the bribes of Jacobs and to rejiore the preferved of Ifrael, but was to be a Light to the GentileSy and Salvation unto the End of the Earth. But the Law of Mofes has been greatly cen- fured for encouraging, and commanding Perfecu- tion and Cruelty. " All Idolatry was punifhable with Death. "" And they were commanded utterly to dejiroy the Canaanites, and Jave alive nothing that breathed \ " which Sentence was carried into Exe- cution in the moft cruel Manner, by utterly de- Jlroying the Men^ IVomen, and Children, of every City. But furely Idolatry was a Crime juftly punilh- able with Death among the Israelites, to whom God had fo clearly revealed himfelf, and mani- fcfted his Power and Godhead by fo many, and fo great Signs and IVonders. No Man among the Is- raelites could pretend Ignorance of his Duty in this particular: An Ido Infer mu{\: ftand felf-con- demned of the higheft Ingratitude, and Impiety. Befides, their whole civil, as well as religious Po- lity, was founded on the Worihip of the one true * If. xlix. 6. » Deut. xvii. 2, &c. *" xx. 16, &c» ■ iii. 6. Jofh. vi. 21. viii. 24. x. 28, &C. T 3 God^ 294 ^^^ JewiJIj Law vindicated, S E R M. God. God was their Governor, and King. Idolatry ' was not only profeffing a different Religion j but it was the withdrawing their Allegiance from their lawful Governor, and aniounted to Rebellion, and High-'T'recifon. I fhall not now enquire how far other Nations were juftly punifhable, becaufe, when they knew God, they glorified him not as God ; but muil infill, that Idolatry was not the only Vice of the Canaanites. ^ We are alTured, that the moft deteftable Enor- mities were praftifed amongft them, and that the Land was defiled by theje Abominations. And there- fore God vifited the Iniquity thereof upon it ; and the Land itfelf vomited out its Inhabitants. Nay, thefe abominable Cuftoms were made a Part of their Re- ligion. " Every Abomination to the Lord, which he hated, had they done unto their Gods. They offered human Sacrifices, even their own Sons and Daugh- ters ; ^ and the moft Ihameful Proftitutions were praflifed in their Temples, and in Honour of their Gods. Farther, though Idolatry prevailed early among the Canaanites, ** yet God deferred their Punifhment for a confiderable Time, becaufe their Iniquity was not yet full. We cannot then fay, that God was unrighteous ini taking Vengeance on fuch Nations as thefe, when the Meafure of their Ini- y Lev. xviii. 24, &c, ^ Deut. xii. 31. * Vid. Spencer de Leg. Heb. L. ii. C. 22, 23. S«e above, p. 284. ^ Gen. XV. 16. quities T^he JewiJIo Law vindicated. 295 qui ties was filled up, and giving their Land forSERM, an Inheritance to another People. And God had ' wife Ends to ferve by thefe Severities. He hereby (hewed his Deteftation of Idolatry ^ and fet before other Nations an ufeful Leflbn, and Example ; and this was the moft effe^iual Mean of preferv- ing his own People from Idolatry y and keeping them ftedfaft in the Obfervance of the true Reli- iigion. And if God might juftly take Vengeance on thefe Nations, he might commiflion others to execute his Sentence. And Perfons afting under his Commiflion might lawfully extirpate thefe People, and feize on their Inheritance. This is allowed in all other Cafes. Executioners afting under the Authority of the Magiftrate may take away the Life of Offenders. Officers and Sol- diers, aftingby the King's Commiflion, mayfpoil, burn, and deftroy the Goods, and Perfons of the Enemy ; " and the Law of Nations will often juf- tify great Severities towards them. The only Difficulty is how to know that God has given fuch Commiffion; and this Difficulty has appeared the greater, becaufe fome Enthufiafl:s have fancied themfelves to aft under the like Com- miffion, and authorized by this Example of Jo- Jhuay and the IfraeliteSy to plunder and deftroy fuch as they looked on as Enemies to Gody and the true Religion. But fuch Enthufiafts had no Rea- = V. Grotium de Jure Belli & Pads, L. iij. C. 4. T 4 Ton 296 I'he 'Jewifi Law 'vindicated. SERM-Ton, or Pretence for concluding, that they had ' any fuch Revelation from Gody but only their own heated Imaginations. On the contrary, the Ifraelites had an efpecial Revelation from God^ confirmed by fuch Proofs, as to exclude all rea- fonable Doubt. '' He brought them out of the Land of Egypt with a mighty Hand, mid an cutjir etched Arm, and with great 'Terriblenejsy and with Signs, and with Wonders. " Their Law was delivered to them by God himfelf fpeaking with a great Voice, out of the Midji of the Fire, of the Cloud, and of the thick Darknejs, ^ with 1'hunderings , and Lightnings, and the Voice of the "trumpet exceeding loud, the Moun- tain Jmoaking, and quaking. And G Deut. iv. 6. « 2 Pet. i. 16. Vol. II. U APPEN- APPENDIX I. APPEN. T H O P E that in the foregoing Difcourfe the I. I Jewijh Law has been fufficiently vindicated "^ o from the Imputation of Cruelty in the Com- X, XI. * mand given to deftroy the Canaanites. There is yet another Cafe, which may deferve a particular Con- fideration, and that is, the feveral Commands given to blot cut the Retnemhance of Atnalek from under Heaven. This Command may perhaps Teem more abfolute, and more fevere, than that given to ex- tirpate the Canaanites, but may, I doubt not, be vindicated on the fame Principles. It has been ihewn that God, who has an undoubted Power of Life and Death over all Men, may juftly deftroy a wicked Nation. And what God may juftly do him- felf, he may commiffion others to do. He may fend his deftroying Angel, or he may commillion Men to execute his Vengeance. And whoever is fo commifiioned, not only lawfully may, but is in- difpenfably obliged to execute God's Commands. Nor could the Jfraelites have any Reafon to doubt but that this Command came really from God. All then that remains to jaftify this Severity is to en- quire Dijfertatlon on the DeJiruSfion, &c. 307 quire, what Crimes drew down fuch Vengeance on APPEN. the Amalekites. And this we fhall find in the ^' Scriptures. "We read Exod. xvii. that /^walek serm. came, and fought with Ifrael in Rephidim, '•This is ^» ^■^• more fully exprefled Deut. xxv. — Remember what Amalek did unto thee by the Way, when ye were come forth out of Egypt •, how he met thee by the Way, and fmote the hindmofi of thee, even all that were feeble be- hind thee, when thou waft faint and weary •, and hs feared not God. " To the like Piirpofe we read in the Book of Samuel, that Amajek laid wait for Ifrael in the Way, when he came up from Egypt. And therefore the Lord declared War againfi Amalek from Generation to Generation ^, The Words in the Original run thus— niH*^ HDH'^D H* DD"bV 1*"0 ni *nO pSoyi— Thefe Words are but ill tranf- lated in our EngUflo Text ; but they are much bet- ter rendered in the Margin — Becaufe the Hand of Amalek is againfi the throne of the Lord, therefore the Lord will have War with Amalek from Generation to Generation. We may reafonably fuppofe, that the like Idola- tries prevailed amongfl; the Amalekites, as did amongft the other Nations round about ; but the peculiar Crime, which brought down the Venge- ance of God upon them was, this AlTault on God'^ People. And a Crime it was, well deferving the * Exod. xvii. 8. »> Deut. xxv. 17, i,8. ' i Sam. xv. 2. ' Exod. xvii. 16. U 2 fevereft ^o8 Dljfertatlofi on the APPEN.fevereft Punilhment. *" The AmaUhtes were de- ^' fcended from the fame Progenitors as the Ifraelites S E R M. were, of the Stock of Abraham -, and therefore thefe X, XI. might reafonably have expefted fome Kindnefs, and ' Afliftance from tiiem. Inftead of this, they fell upon them without any the leaft Provocation. They had not invaded their Country ; they had committed no Hoflilities ; nor had they, as far as appears, any to fear from them. And they attack- ed them without any Notice, or Declaration of War : 'They waited for Ifrael in the Way \ and af- faulted them fuddenly by Surprife. Nor did they offer them at firft a pitched Battle, but bafely fell upon their Rear, and fmote the hindmofi of them^ all that were feeble, and unable to refill, or efcape. And they took the Advantage of attacking them, when they were faint, and weary, when they were newly delivered from grievous Oppreffion, and were now on a Journey, and had travelled fome Way in a defolate Wildernefs, where they flood in need of Refrefhmenf, unaccuftomed to War, and unpre- pared for the Battle. But the greatefl Aggravation of their Guilt was, that they feared not God. God had avouched the Children of Jfrael to he his peculiar feople, by Signs and Wonders, and had lately delivered them, ajid overthrown the Egyptians, by a mighty Hand, and an outflretched Arm. *^And this could * Gen. xxxvi. iz. ^ Exod^xv, 14, &c. xviii. i. See Pa- trick's Comment, on Exod. xvH. and Deut. xxr. Univ. Hiji, L. i. Ch» 7. DeUny^ Life oi K, David, Ch. i. not DefiruBlon of the Amakkites. -^69 not but be known to the neighbouring Nations. APPEN. To fall therefore on a People thus vifibly under ^' T O the divine Proteftion, was, in Effed:, to make War s E RM, againft God himfelf, and to lift up their Hand againji ^^ ^^* the 'Throne of Jehovah, And it is not improbable, that a Confidence in their falfe Gods, might em- bolden them to make this Attempt. This Crime therefore, of the Amalekites, was a Complication of Injuftice, Treachery, Inhumanity, and Impiety ; and therefore we need not wonder that God fhould purfue with Vengeance thofe, who thus bafcly fought to deftroy his chofen People, and lift up their Hand againji his Throne. But this is not all. Thefe Amakkites continued in After-Ages to purfue Ifrael with inveterate Ha- tred. We do not find, during the Times of the Judges, that Ifrael invaded Amalek^ or any of their Neighbours. They feem to have itood wholly on their Self-defence. And yet we find that in thefe Times the Amakkites^ on almoft all Occafions, aflb- ciated themfelves with their bitter Enemies, and joined in fmiting and fpoiling them. ^ When Eglon^ King of Moab, fmote Ifrael, Amalek came to his Affiftance. When Jabin^ King of Canaan^ mightily opprejfed the Children of Ifra£l, ^ we find Amalek among his AfTociates. ' When the Hand of Midian ^prevailed againji them, the Amalekites were amongft 2 Jud. iii. 13. ^- V. 14. » vi, J, &c. U 3 thofe, 3IO Differ t at iofi on the APPEN.thofe, who came into the Land to dejiroy it, ''The Pfalmiji reckons the Amalehtes amono; thole crudl TO ^ Bt'E KM. Enemies^ who took crafty Counfel againji God's Peo- ^' ^^' pie, and were confederate againji them, to cut them off from being a Nation, that the Name of Jfrael might be no more in Remembrance. When therefore the Ifraelites utterly deflroyed Amalek, this was no more than an Ad of jufl Retaliation, the doing to them, as they had on all Occafions fought to do to Ifrael. Nor, if the Parents were guilty, were the Childreri innocent. ' This Sentence was not carried into Execution till the Days of Saul. And then God commanded him utterly to defiroy the Sinners the Amalekites. "And Agag their King was but juftly punifhed for his own Cruelty : As his Sword had utade Women childkfs, fo ijvas his Mother made childlefs among Women. And pofTibly God might delay his Vengeance on the Amalekites fo long for the fame Reafon, as he fpared the Amorites, " becaufe their Iniquity was not yet full. Befides, as Amalek had not only often before taken all Occafions of falling up- on Ifrcel, fo at this very Time, when Saul was com- manded io jmite them, it was not without previous Provocation on their Part. Before he received this Command, "we are told, that he gathered an Hoji^ and fmote the Amalekites, and delivered Ifrael out of ^ Pfa!. Ixxxiii. z. &c. * i Sam. xv. i» &c. •" lb, 33. ^ Gen. XV. 16. "1 Sam. xiv 48. the DeJiruBion of the Amakkites, 3 1 1 the Hands of them that fpciled them. This Excifion APPEN. therefore of the Jmalekites, was only a juft Retalia- T O tion, the Confequence of a War, which they them- s E RM. felves had begun, and carried on with exceflive ^> ^^- Cruelty. And this Enmity between the two Nations con- tinued long afterwards. ^ Pavid, when at Ziklag^ made an Incurfion againll the Enemies of Ifrael, and particularly againft the Amakkites, and made a great Slaughter of them, '^ and fent a Prefent to the Elders of Judah^ of the Spoil of the Enemies of the Lord. » And in the Days of Hezekiah, King of Ju- dah, the Simeonites fmote the refl of the Amakkites that were efcaped^ and difpoflefTed tliem of their Country. Vengeance alfo purfued this miferable Nation into foreign Countries. In the Days of Ahajuerus there feem to have been many of them fettled in the Perftan Dominions. ' One of them, Raman the AgagitCy had fo far ingratiated himfclf with the King, as to be advanced to the higheft Poll in the Kingdom, and to be fet above all the Princes of Perfia. Being offended at the Want of Refpedt fhewn him by Mordecai the Jew^ he fought to wreak his Vengeance on the whole Nation, and to dejlroy .all the Jews throughout the whole Kingdom of Ahafuerus, both young and old^ little Children and Wo* men, in one Day, ami had obtained an Order from «• I Sam. xxvii. 8. "^ xxx. 26. ' i Chroa, iv. 41, &c. • Efth. iii. i,&c U 4 th« 312 Differ tation on the APPEN. the King for that Purpofe. But God made his Malice to return on his own Head. ^Either the TO "* SE R yi.^een^ having found favour in the Sight of the King, X, XI. obtained from him a Counter- Order, "which em- powered the Jews to fland in their Defence, and to deftroy all the Power of the People, and Province, that would affault them, or who bore them Enmity — CDHK DHifn. It might feem flrange, that the King Ihould give the Jews fuch an unlimited Com- miflion, as this may at firft Sight leem to be, or that any one fhould ajfault the Jews, or publickly declare themlelves their Enemies, after Eflher had declared her Kindred, and the King was known to be their Friend. Nor do we read that any one did ajfault the Jews ; on the contrary,"' it is faid that the Rulers of the Provinces, Sec. to whom the Com- miiTion for the Dellrud:icn of the Jews was dircd- cd, helped them, lecaufe the Fear of Mordecai fell upon them. But we read, that the Jews fmote all their Enemies, and did what they would unto thofe that hated them. And who were theie ? What People was it that bore them fuch Enmity? I fuppofe Ha- inan's Countrymen, the Amakkiles, who probably, when Hainan was in fuch high Favour at Court, had fettled in great Numbers in the Perfian Do- minions. "^ And of thefe the latter ^argum ex- pounds, it. And this givers us an eafy Account of t Eftti. V. I, ^'v. « viii. II. "^ ix. 3, &c. "^ See fatrklii Coinnient. thp DeJiruBion of the Amalekttes, 313 the whole Matter. This wicked People bore an APPEN. inveterate Hatred to the Jews 3 and, with Haman •' TO at the Head of tliem, had plotted the MalTacre, SERM. and Deftriidlion of the whole Nation, and were ■^' ^^• ready to have fallen on them at the time appointed. But God fruitrated their cruel Defign, and by a Series of providential Events, moved the King to fruftrate his own Edidl, and give the Jews 1 ■;■! mif- fion, not to deftroy whom they pleafcd, but to tali on thefe their known Enemies^ and to retaliate on them the Mifchief which they had hoped to bring on the Jews. In this View neither will the King's Decree appear fo unreafonable ; nor will it feem ftrange that Efiher^ and the Jews, fhpuld carry their Refentment io far, and Ihould put to the Sword fo many of their Enemies. ^ They only fought to rs- ttirn upon their own Heads the tvicked Device which they had devi/ed againji the Jews^ and to deftroy a Nation accurfcd of God, and doomed by him to utter Deftruftion. From hence too, fome probable Reafon may be given, of Mordecai's Refufal to do Haman Reverence, and of Haman^s diabolical Ma- lice, who in Revenge of a Difrefped fhewn him by a fingle Perfon, fought to extirpate the whole Na- tion of the Jews. And thus "" the Prophecy againil Amalek, that he Jjjould perijlo for ever, was finally fulfilled. "" The Lord had War with Amakk from y Efth. ix. 25. * Num. xxiv. 20. * Exod. xviJ, 14, Sec. Generation 314 Dijfertation on the, &c. APPEN. Generation to Generation^ till at laft by this fignal A61 II • • ^ o ^ ^ of divine Vengeance, the Remembrance of Amalek was SERM. utterly put out from under Heaven^ nor does that ' I'J ation ever afterward appear on the Records of Hiflory. It is farther obfervable, that though God had given the Ifraelites a general Command to deftroy Amalek, yet in the moll remarkable Inftances of the Execution of thefe Orders, the Amalekites were themfelves the AggrefTors. It appears that when Saul was commanded utterly to dejiroy Amalek^ they had firft made War upon Ifrael. And in the Times of Abafuerus, Hamany and his Countrymen, had firft; devifed againfl the Jews to confume and to dejiroy the whole Nation. And after this furely they might return the wicked "Device upon their own Heads, with- out any Imputation of Injuft:ice, or Cruelty. APPEN- »^*'**^wy APPENDIX II. iill III IIIIIIIIIIIHIIHIII will ■ BEING A COMMENT O N PSALMS CIX. AND LV. IN a Difcourfe on JephthaFs Voiv, publifhed aPPEN. not long fince, I declared myfelf fully per- fuaded that the Old Tejiameni, as well as the s E R M ■y yr New, the more carefully it was examined, and the ' ' more thoroughly it was known, the more fully it would appear to be throughout bofy, and juji, and good^ and every way worthy of the divine Author. I hope in the foregoing Difcourfes I have fufficiently made good what I there afferted. I alfo Ihewed that the Imprecations, which we meet with in our Englijh Tranflation of the Book of PfrJmSy were not Curies, 316 Comment on Pfalms cix, and lv. APPEN-Curfes, but Prophecies ; that mod of them are in II • • • ^ ^ the Original exprefifed in the Future Tenfe^ and ought S E R M, to be fo rendered. * Thefe Pfalms have been otherwife underftood. It has been faid, that fome of the Imprecations con- tained in them are announced by the Imperraive. Be it fo : I only contend for the rendering by the Fu- ture 'Tenfe^ what is fo expreffed in the Hebrew, ob- ferving at the fame Time, that the * Prophets fome- times deliver their Prophecies in the Imperative Mood. On the other Hand, to fay that God did , not always guide the iVIind of the infpired Wri- ters, is to uncanonize Scripture at Pleafure. To attribute thefe Imprecations to the vindidive Tem- per of the Jews, as defcribed by Juvenal and Ta- citus, is to take the Account of their Enemies, gi- ven of that People a Thoufand Years after, from which Charge alfo their own Authors, Jofephus and Philo, have vindicated them; ^ and it is alfo to attri- bute the fame revengeful Temper to David, con- trary to the Authority of Scripture. I add there- fore, in Support of my former Pofition, a fhort Comment on the 109th and 55th Pfalms, which in our Englifh Tranflation feem the moft excep- tionable. The fame Principles may be applied to others written on the fame, or fimilar Occafions. » Jer. i. 26. Rev. xviii. 6. '' See Jofeph. contra Aplon, Phil.Jud.-^i((!^rAad^oi7:\»i. Evfebius zvA Clemens AleX. confirm the fame. PSALM Comment on Pfalms cix, and lv. 317 APPE.N. II. PSALM CIX. seYm. X, XI. THIS Pfalm is entitled a Pj'alm of David. In order to underltand it, we ought to confider the Circumftances of the Writer, and the Occafion of the writing it. David was twice in the greateft Diftrefs ; perfecuted by his Enemies, and encom- pafled with the Terrors of Death. His firft: Diftrefs was brolight upon him by Saul. " Saul being re- jected for his Difobedience, David was by the Com- mand of God anointed King. But yet he was not to fucceed to the Throne till after Saul's Death, Saul being fuffered to enjoy the Kingdom during his Life. And this brought great Diftrefs upon David, he being in fuch a Situation, as perhaps no JVIan was before, or has been fince. And in thefe critical Circumftances he behaved with the greateft Pru- dence, with great Dutifulnefs to the King, and Piety to God^ as any one may perceive who reads his Hiftory with dug Care and Impartiality. That Saul after fome Time came to know his Defignation to the Throne is, I think, clear from i Sam. xx. 31. xxiii. I J. xxiv. 20. and this was probably the Rea- fon of his purfuing him with fuch inveterate Hatred. ** David flying from Saul was received by Ahime- lech the Priejl, who relieved his Hunger with Bread, ' I Sam, XV. xvi. ^ xxi. i,&c. and 3 1 8 Comment on Pfalms c i x , and l v . APPEN. and gave him GoUatFs Sword. Of this Doeg the Edomite informed Saul^ who, being enraged, Jlew S E R M. Abimelech, and all his Houfe, and [mote his City with ^' ^^' the Edge ef the Sword. And I think it appears from ^ this Pfalm^ and feveral others, that Saul pro- ceeded againft David in a judicial Way. ' And it may alfo be gathered from the Pfalms compofed on this Occafion, (though it is no where particularly re- corded in the Scripture Hiftory), that this Accufer of David came to an untimely End ; and probably too by the Courfe of Juftice. Thefe then were no com- mon, or domejlick Enemies, They were guilty of Cru- elty, Murder, Ingratitude, and falfe Witnefs : They had killed God'sVut^s, and maflacred their whole D'/y, both Men and Women, Children and Sucklings, and €vcn Oxen, AJjes, and Sheep : They had taken Coun- fel together againji the Lord, and againji his Anointed, and joined in a wicked Attempt to defeat the Coun- fel of God, and deftroy him whom God had ap- pointed King over Ifrael. Upon this Occafion, I apprehend, was this Pfalm penned ;, and therefore We may reafonably fuppofe it to be a Prophecy of the untimely Fate of this Accufer of David. And, as David was a Type of Chrijl, fo this his Accufer, * Pfal. cix. 2, 3, vii. 3. xvii. 2. xxvi. i, 2. xxviu 12. Jfxxi. 18. XXXV. II, &c. Iviii. 1, 2. Ixiv. 6. €xix. 69. cxx. I, &c. *■ See Pfal. vii. 12, &c. xxxv. 8, &c. Hi. 5, &c. liv. 5. Iviii. 10. Ixii. 3. Ixiv. 7, &c. cxx. 3, cS:C. cxl. 9, &c, and Comment on Pfalms cix, ahd lv. ^19 and Betrayer, was a Type of Judas -, and this Pfalm APPEN; was, in its iecondary Senfe, a Prophecy of his mi- ^^* ferable End. ^ And for this too we have the Au-S E R ivf. thority of St. Peter, who, though he, or St. Luke, ^' ^^* quotes tlie Words, as they ftand in the Septuagint Verfion, yet interprets them to be a Prophecy of J4tdas. If thefe Things ai^ allowed, they will furnifH us with a Key, which will, I apprehend, let us into the Meaning and Purport of this whole Pfalm. David, now in the greatefl Diftrefs, applies to God for Aid againft his Enemies — Hold not thy Peace, O God of my Praife. He complains of their FalHiood and Ingratitude — For the Mouth of the fVicked, and the Mouth of the Deceitful, are opened againjl me : They have fpoken againjl me zvith a lying Tongue. They compared nte about aljo with Words of Hatred, and fought againjl me without a Caufe, In return for my 8 Afts i. 20. Some have thought that the Verbs in this Quotation being in the Imperative and Optative Moods, is a Circumftance unfavourable to their Opinion, who would rea- der the Forms of this PJalm in the Future Tenfe, See Merrick Annot. But it fliould be confidered, that St. Peter fpoke in the Hebre-oj, or Syriack Language ; and therefore undoubtedly quoted the Words as they flood in the Original, in the Future Tenfe. But St. Luke, writing for the Ufe of the Chriftians in Greece and ^/f*, took the Words, as he found them in the Sep- /i/<7^/>/TranQation, which was in Ufe in thofe Countries, and did not think it neceflary, or proper to alter thtfm. Loiic 220 Comment on Pfalms cix, and lv. APP£N. J^<^'^^ ^^0' ^^^ ^y Adverfaries ^, ^ but I give my [elf unt9 ^^' Prayer. And they have rewarded me Evil for Goody TO SE R M. and Hatred for my Love. The fame Complaints we X, XI. i^^yg ]^gj.g^ ^g jj^ other Pfalms written on the fame Occaiiuii — ^ Faife IFitneffes did rife up : 'They laid to my Charge '^things that I knew not. They rewarded me Evil for Good. After thefe Complaints the Pfalmifi adds — Set thou a wicked Man over him, and Satan, or the Ac- cufer, pall jiand at his Right Hand. The Pfalmifi fpoke before in the Plural Number ; he here changes it for the Singular. As he had many Adverfaries, fo there was one, of whom he had more particular Reafon to complain. And what is here faid plainly refers to what went before, Ver. 2 and 4. He had there faid — inriB "hv nD'lD"'31 V^*^ ^5 — ^"^ ^^'"^ he fays — y^^i vbV ^pDH — and again in Allufion to the Word — »J1JD^* — ufed before, he here adds— "li'O^'bj^ l/tDV' \^^^ — ^ This is to be underftood with Reference to the Culloms ufed in the Jewt/h Courts of Judicature, where the Accufer flood at the Right Hand of the Criminal. David therefore here wifhes, (which furely, in his Cafe, and againft fuch an Enemy, was no unreafonable Wifh, or Prayer), that his malicious Accufer may himfelf be arraign- ^ n^Dn— The Noun is here ufed for the Verb, as— DlVi^ *3i« —-I fought after Peace. Pfal. cxx. 7. * Pfal. XXXV. 11,12. See alfo Pfal. xxi. 18,. xxvll. 12, cxx. 1,2. " See Hammond Annotat. ed. Comment on Pfalms cix, ajid lv. 321 ed, and brought to Judgment. What follows Is APPEN. TT a prophetical Defcription of his Condemnation, ^^^ and the Confequences which would follow there- S E R M. • • X XI upon. It is in the Original expreffed in the Fu- ' ttire 'Tenfe j and I can fee no Reafon why it fhould «not be fo conftrued. It is true indeed that the Future 'Tenfe is in the Hebrew Language fome- times ufed for the Optative Mood -^ but if the Words will bear two Senfes, why Ihould we pur- pofely clioofe the worft ? But as the Pfalmiji be- gins with the Imperative Mood — Set thou a wicked Man over him — this may perhaps be thought tQ determine the Senfe of the whole. Not to infift that Prophecies are fometimes exprefled in the Itnperative Moody it may be anfwered, that fuch Change of Tenfes, &c, is common in the Pfalms^ and indeed in all poetical Writings, In this very Verfe there is a fudden Change of Numbers. He had before complained of his Adverfaries in the Plural Number j in this and the following Verfes one in particular is pointed out. And again in the latter End of the PJalm they are fpoken of in the Plural Number. And the like Change of Tenfes we have an Inftance of in this very PJalm ^ V. 26, 27. Out Englip TranQation alfo renders what is in the fame Tenfe, and Mood, in the He- breiv, partly in the Optative Moody and then what follows immediately after in the Future Tenfe. And, what is ftill more ftrangc, when Evil is Vol. II> X foretold 322 CotnjJient on Pfalms cix, and lv, APPEN. foretold, they put it in the Optative Mood, and make a Ciirfe of it ; but when Bleflings are promifed, S E R M. they put it in the Future 1'enje, ' as may be feea ' • in this very P/almy V. 29, 30, 31. I can there- fore fee no fufRcient Reafon v/hy we may not ren- der all that follows in the Future T'enfe, as prophe- tical of what Ihall follow on the Arraignment of this wicked Man — When he is judged he jhall go out, or be condemned as guilty, and his Prayer Jhall become Sin: By— -in^Dn — we may undcrfland his Plea in Court, and by it's becoming Sin, I fuppofe, is meant that it will not be fufficient to acquit him of Guilt. It follows — His Days Jhall be few, and his Office fioall atiother take. His Children Jhall be fatherlejs, and his Wife a Widow. His Children Jhall be continually Vagabonds, and Jhall beg and feek b'^ Reafon of their Defohitions. Thus the Words may not improperly be rendered — they being ruined, and turned out of their Houfes, fliall be forced to beg their Bread, and feek abroad for Neceflaries. 'The Extortioner JJoall Jeize all that belonged to him, and Strangers Jhall take his Labour for a Spoil. There Jhall be none to extend Mercy to him j there fjall be none to favour his fatherlejs Children. His Pojlerity Jloall be cut off-, and in the Generation following their Name Jhall be blotted out. The Iniquity of his Fathers fhall be had in Remembrance with the Lord -, and the Sin of his Mother fhall not be blotted out. They fhall ' See alfo Pral.lv. 15, 16. xxxv. 8, &c. Ixxi. 13, Sec. be Comment on Pfalms cix, and lv. 323 he before the Lord continually ; and their Memory APPEN. Jhall be cut off from the Earth. All this is no more ^^* than the iifiial Confequence of a wicked Man'sSERM. being condemned in Jinigment. He is cut off * ' in the Midft of his Days, his Office paffes to ano- ther, and his Goods and PofTeirions are feized by the Hand of Juftice : His Children by his Means become fatherlefhovTav (M 'Trcifo. k-j^U — and fo the * Vulgate — Hoc opus eorum qui detrabunt mihi. And fo in like Manner the Syriack, the Jral>icky and the Chaldee Paraphrafl render it, either onaitting the Verb, or adding it in the Frcfenty or Future Tenfe. But our Tranflators have here unaccountably ren- dered it, Let this he the Reward of mine Adverfaries from the Lord. In tranflating what went before in the Optative Mood^ they followed the Authority of the ancient Verfions ; but here they have added the Words — Let be — without either Authority, or Reafon. Nor will the Words admit of this Con- ftruftion : The Demonjlrative Article ^^JT — tSto — hoc — denotes fomething real, that either was, or certainly would be. It refers to what went before, and may very well be conftrued— L ^ Jehovah, my Lord, for thy Name's Sake ; be- caufe thy Mercy is good, deliver thou me. For 1 am poor^ and needy, and my Heart is ivounded within me, I am gone, like the Shadow, when it declineth : I am tojfed up and down, as the Locujl. My Knees are weak through fajling ; and my Flejhfaileth of Fatnefs. I became alfo a Reproach unto them ; they looked on me, they Jhook their Heads. Help me, Jehovah, my God. O Jave me according to thy Mercy. And they fhall know that this is thy Hand, that thou, Jehovah, hafi done it. Hhey fhall curfe, hut thoufhalt hlefs ; when they arije they fio all he apamed, and thy Servant fhall rejoice. My Accufers jhall be clothed with Shame , they fhall cover themf elves with their own ConfuJion, as with a Mantle. I will greatly praife Jehovah ivith my Mouth -, Tea I will praije him among the Multi- Comment on Pfalms cix, and lv. 327 MuUiiude. For hejhallfiand at the Right Hand o/APPEN. the Poofy tojave him from the 'judges of his Soul. ^ *^ This again refers to rhe Cuftoms of Courts of S E R M. Judicature. David had been condemned by Tome ' judicial Sentence. For this Reafon he might hope that his Accujer might meet with the fame Fate. By It^^D: ^'C^V—the Judges of his Soul—^t may underftand thofe who fat as Judges on him. And God is here reprefented as an Advocate, who lliould jland at his right Hand to defend him from the Sentence of his Judges. His Enemy is to have an Accujer fl and at his Right Handy when he is impleaded -, but God would Jtand at David's Right Handy to plead his Caufe. And here let me afk, if thefe two lad Verfes are to be underftood in the Future Tenfe, as they are rendered in our Englifh Tranflation -, why fliould not we render all the reft of the Pfalm in the fame 'Tenje? If David forefaw his own Deliverance, we may reafonably conclude that he forefaw, and foretold the Deftru<5lion of his Adverfaries. And now let any one judge whether the Inter- pretation here offered does not give us a very good Scnfe of this Pfalm, no way unworthy of the good King Davidy or of the Holy Ghojly who Jpake ^ his Mouth. It is a moft beautiful Piece of Poetry ; and contains a plain Prophecy of God^ Bleflings to his faithful Servant, and Judgments on his wicked Adverjary. And I may appeal to any one, X 4 who 328 Comment on Pfalms cix, and lv. APPEN. who underftands tht Hebrew Language, whether ^^ this Conftrudion is not entirely agreeable to the T O 6 E R M. Hebrew Original, or at kail what the Words will X, XI. ygj.y. ^gji bear. I have advanced no new Hypo- thecs, no forced Conftruftion ; but have given a literal Tranflation, rendering the Future 'Tenje by the Future 'Tenje. PSALM LV. IT has been before obferved, that David was twice in the greatefl Diftrefs. Firfl, when he was perfecuted by Sanl. Secondly, when his Son Abjalom rebelled againft him. ' This Ivth PJalm is generally allowed to have beeen compofed on the breaking out of Abjalom' s Rebellion, " and David's hearing that Ahitophel was among the Conjpirators. It contains a Defcription of his own Diftrefs, and the treacherous Proceedings of this wicked Man j and concludes with a Prophecy of his untimely End. The whole of this latter Part is in our Tranflation expreffed in the Future 'J'enjej excepting only the 1 6th Verfe, which alfo is in the fame Tenfe in the Hebrew. But our Tranllators have turned it into * Hammond, Patrick, Ain/warth Annot, Chald. Paraph. De- hiTifs Life of K. David. Chandler's Crit. Hill, of the Life of Da^id; where there is an excellent Paraphrafe, and Com- ment, on this P/ahi. " 2 Sarii, XV. 3^. a Comment on Pfalms cix, and lv. 029 a moft horrid Curfe — Let Death feize upon them j A?PEl'C'> — is of doubt- ful Signification. It may come either from— Kti^J or njJ^^ — and may fignify either to take away^ to deceive, or to feize for Debt. Taken in any of thefe Senfes it fcems to import a fudden Deflruc- tion — Death fhall Juddenly arreji them — and this agrees with what follows — and they fhall go down alive into the Grave-, for JVickednefs is in their Dwellings, and among them. This was mod lite- y The Septuagint very properly renders it KtS^a-n \av^i. * See Chandler Crit. Hift. p. 31 1. I am informed that the Terb — Xii'2 — is ftill ufed in the Arabick Dialed, and fignifies InccJJtt, Prod'tit, Surrexit contra aliqvetn. And to this Senfe the Particle — ^j; — very well accords. And in this Senfe both the Septuagint and Vulgate Ttndtv it — 'e?'.6itu ^uvxto? It' uvrts;— Venial mors fuper ipfos. It is not uncommon for the — X — in thefc Verfes to be cut off by Apocope. See Buxtorf^s Thef. Grammat. p. 255, rally 332 Comment on Pfalm cix, and lv. APPEN. rally fulfilled, firft, and principally, in the un- ^ ^ timely Fate of Jhitophel, and afterwards in that of S E R M. Abjalom himfelf, and all who perifhed in that Re- ' • bcllion. 'We read that when Ahitophel Jaw that his Counfel was not followed, he went homey and hanged himfelf^ and died. He went down alive into the Grave. He died in the Prime, and Vi- gour of Life, in his full Strength and Health. And to the fame Purpofe we read V. 24. — 'Ji^jj^ OH'Dni^rt' S'b n^'^nni D\tDl — which our Verfion rightly tranflates — Bloody , and deceitful Men fhall mt live out half their Days. And yet this i6th Verfe they render — Let Death Jeize upon them, and let them go down quick into Hell. There are in this TranOation two capital Faults. Firft the Word — b^'^^ — ''which properly fignifies the Grave, Or Place of departed Souls, is here rendered Hell. Se- condly, a plain P/ophecy of what actually befel Ahitophel is turned into a moft horrid Imprecation, without any Pretence of Reafon, unlefs it be that the Septuagint, and other ancient Verfions, have rendered it fo before. In the cixth PJalm the PJahnifi begins in the Imperative Mood, which might induce Interpreters to think that the whole was to be underftood in the Form of an Impreca- tion. Nor is it any where particularly recorded in ^ 2 Sam. xvji. 23. " See Taylor's Concordance, Buxtorf, Robin/on Lexic. Sept. . renders it u.oev, the Comment on Pfalms cix, and lv. 333 the Scripture Hiftory that Doeg underwent thePu- APPEN. nirtiment there defcribed , but the untinnely Death' ^^' •' TO o{ Ahitopbel is fully recorded in Scripture j and we S E RM. find every thing happened to him exactly, as is ' here defcribed, and foretold. The former Part indeed of the PJalm runs in the Form of a Prayer j ^ but it is not unufual in the Pfalms for a Prayer to be fucceeded by a Prophecy. God feems to have heard the PJalmiJij while he was yet /peak- ing in Prayer, ^ as he did his Servant Daniel, and to have infpired him with an Afliirance that his Prayers were heard. And accordingly our Tranf- lation, as well as other ancient Verfions, renders all the remaining Part of the Pfalm in the Future Tenje, though the 'Tenfe in the Hebrew is the very fame throughout, in this i6th Verfe, as well as in thofe which follow. The P/<:lmi^ -proceeds — I will call upon God, and Jehovah (hall Jave me. At Evening, and Morning, and at Noon-day, I will pray, and cry aloud, and he Jhall hear my Foice. He hath delivered my Soul in Peace from the Battle that was againfi me, though they came upon me with many. As the Verb here is in the Prceter-perfe6l Tcnfe, this feems to relate to his paft Deliverances. Gn — may Im- properly be rendered — Smooth were the buttery S E R M. Words of his Mouthy but War was in his Heart \ his ' ^^* Words were f oft er than Oily yet wen they drawn Swords. But, as David's Chara6ber was quite dif- ferent, fo different would be his Reward. — Cafi thy Burden upon the Lord, arid he Jhall fujlain thee ; he will not fuffer the Righteous to be moved for ever. But thou, 0 God) /halt bring them down into the Pit of DeJlruBion i bloody and deceitful Men fhall not live out half their Dayj ; but I will truft in thee. The Charadler and Fate o{ Ahitcphel'is, here plainly pointed out ; and therefore there is the greateft Reafon to interpret the i6th Verfe of the fame Man, and the fame Fate, and to undcrftand it, not as a bitter Imprecationy but as a Prophecy of his untimely End, which accordingly, the Hiftory affures us, was literally fulfilled. And thus this whole Pfalm will appear to be a mod beautiful Piece of divine Poetry, fetting forth in the ilrongeft Colours David's deep Diftrefs, and the Wicked- nefs and Ingratitude of his Enemies, exemplify- ing his Piety, and firm Truft in God, and plainly foretelling his Deliverance, and Qcd's juft Ven- geance on his blocd-thirfly and deceitful Enemici. PR^LE CTI ONES TH E OLO GI CJE. Vol. II. PR^LECTIO I. — gViBiSi De Teftimoniis divlnce Chrifti Naturae quae ex collatlone Veteris et Novi Teflamenti peti poffunt. E argu mentis e Vet ere Tefiamento diidlis, PR^EL. quibus Chrifti djvina Natura confirmari fo- ^' let, varias funt Theologorum fententijE. Sunt qui hujufmodi argumenta omnia contemnunt, et derident, niliil hujufmodi in Vetere Tefiamento re- pcriri clamitantes. Scriptor haud incelebris, qui Dodlrinam Trinitatis in Scripturis traditam exponere in fe reccpit, omnia fere Veteris Tefiamenti teftimonia prsetermifit. Sunt etiam, qui Chrifium efle Deum libenter agnofcunt, qui tamen omnia argumenta a Vetere 'Tefiamento petita aut negligunt, aut refpuunt. Hujus dodrinse notitiam tunc primum orbi illuxifTe arbitrantur, quando Deus Filium fuum Unigenitum e coelis in terram demifit. Sunt e contra, quibus difpar eft error, qui facram Scripturam milere tor- quent, et ex omni fere facri Codicis verficulo Chrifii y 2 divinam 340 JDe Dhina Chrijli Natura PR^L. divinam Naturam eruere laborant. Nimium horum ' hominum fludium multis faftidium movit, et con- temptum, et ipfi Veritati, quam tantopere confirmare fatagunt, nebulam quandam obduxit. Videamus igi- tur annon media nobis relinquatur via. Mihi qui- dem neque tutior neque certior effe ratio videtiir, qua in hac re verum invefligare poffimus, quam fi colla- tionem inftituamus inter Vettis Tejlanwitum et No- "VWn — 'Trvvji^a.Ttn.oii 'TrvmiJ.oi.Tua. o-jyKpvovTts — et ea loca VeUris 'Tejlamenti^ quae Novi Tejlamentt Scriptores referunt, et de Chrijio intelligunt, diligenter expen- dentes. Ab ipfis rerum primordiis initium fumamus^ Exordium Evangelii fecundum D. Johannem cum Exordio Pentateuchi conferamus. Ita exorditur Johannes — In principio erat Verhum, et Verbum erat apud Deum^ & Verbum erat Deus. Hie erat in prin- cipio apud Detim. Omnia per eum fa£ia funt^ & abf- que eo faElum eji nihil quod faclum Jit. Verbum^ 5 At>of, idem qui Caro fa^us eji^ et inter ncs tabernacU" lutn pofiiit^ hie dicitur omnia fecide. Quod fi ini- tium Libri Genefeos conferamus, hie Scriptum le- gimus — In principio Deus creavit Ccclum et ferram, Ut vero h?ec noftra collatio accuratius procedat, Primo ea loca Novi 'Teftamenti proferam, quibus Filiiis Dei Mundi Creator efle dicitur ; deinde quse- ram ecquid hujufmodi ex Hiftoria Creationis, quae in Libro G^;«^cjexhibetur,conigi pofllt. Poftremo au- tem ex hac collatione Hquebit Chrijiiim efle Deum. Et ex collatione Vet. et Nov. T'ejiamenti, 3^1 Et fatis quidem ex loco jam citato patet Filium PR^L. Dei Mundi efle Creatorem. Omnia per earn fa£ia funt, et abj'que eo fa£lum eft nihil quod fa5iiim fit. Verba funt perfpicua et explicita— O?;?;//*^ per eiim fa^a funt — non folum hasc terra, et qui earn inco- Junr, fed omnia quotquot ubique funt, et ncquis ex- ceptioni locus relinquatur, adjicit — et ahfque eo fac- tum eft nihil quod fa^um fit — aig 'h % yiyoviv — ne una quidem res qu« fada fit. Hie optime adnotat Grotius — " Ubi omnem exceptionem removere vo- *' luntSacras Literse, id quod affirmarunt explicant *' oppofiti negatione. Id autem hie ideo faftum, ut ** in iis, quas per Verbum funt condita, intellige- •* rentur ea qu« confpicua nobis non funt, etiani " 0? dtanf, contra Gnofticos, nam illi alium volebant ** effe opificem eorum quse cernimus, alios rerum " inafpedabilium, in fuo quemque Pleromate." Ni- hil ergo, praster ipfum Deum, ab operibus Ferbi ex- cipit. Quis vero hie, per quern omnia fafta funt ? Idem qui Caro faSlus eft, Filius Dei Unigenitus, Et de eodem rurfus in commate decimo legimus — Mundus per eum fa^us eft. Rem eandem plenius, et atcuratius, fi fieri poteft, tradit D. Paiilus primo ca- pite EpiftoU fu£e ad Colojfenfes — * Per eum (nempe per Filium Dei) condita funt omnia, qua in ca:Us funt^ et qua in terra, vifibilia et invijibilia, five throni, five doniinia, five p-incipatus, five poteftates, amiia per eum, et in eum condita funt. Eftque ipfe ante omnia et onmid per eum cOvfiftunt. Qiiid potert effe apertius aut a Col. i. 16, 17. Y 3 plenius ? 342 De Divina Chrijii Natura PR^L. plenius ? Per eum condita funt omnia — non folum tcr- reftria, aut hoc Syftema Planetarium, fed omnia etiam qucccunque in coelis funt — non folum res omnes materiales, aut qu^ in confpedum cadunt, fed omnia inviftbilia ccque ac viftbilia — non iblum hominum anim^, fed omnes etiam ordines Ange- lorum, five inferiores, five fupremij^/i;^ throni^ five dominia^ Jive principatus, five potefiates. Hsec om- nia creata funt — ^ oZt^ ■Ij 'us etZrov — non folum per ilium, (cd in ejus honorem et gloriam. Et nequis fufpicetur haec jam creata ab alio dependere, fubji- cit Apoftolus — Eftque ipfe ante omnia^ et omnia per eum confjiunt, Non folum ille rerum omnium Cre- ator eft, fed omnium etiam Confervator, ex cujus nutu et arbitrio omnia pendent, quae in coelis funt, cc qu^ in terra. Idem Jpojlolus ^ alibi docet per Je- jum Chrifium omnia t'Rt^ ' Deum per Jefum Chrijium omnia creavifTe ; et per Filium fuum Mundum con- didiffe. Denique Apojiolus de Chrijlo inteiligendum eife docet illud in Pfalmis — ^ Tu in initio Domine terram fundajli^ et opera manuum tuarum funt cceli. Ncque dici poteft in Mundi Creatione Filium mi- niftri duntaxat partes egiffe. Idem enim Evan' gelijra, qui docet Verbum in initio fuiife apud Deum, et Verbum etiam Deum fuiffe teftatur. Et Paulus loco fupra citato docet omni^ non folum — e Dhina Chrijii Natura PR^L. ex utcro^ Ego fum Dominus faciens omnia y extendens ^ ccelosfoluSy fiahlliens terram^ et nullus mecum. Neqiie hsic nova funt argumenta, aut nuper excogitata. lifdem telis Jiidaos oppugnant pri- msevi Scriptores. Jujlinus Martyr Scriptor vetu- ftiffimus '' iifdem facra Scripture locis Clmjlum effe Deum demonftrat. " Beum, inquit, ilium effe o- " ftendit, in creatione hominis hsec dicens — Fa- *' ciamus hominem fecundum imaginem nojiram et fe- " cundum fitnilitudinem — Et fecit Deus hofniymn, " fecundum imaginem Dei fecit eum — Et ne, de- " pravantes ea qus diximus verba, ilia dicatis, *' qu£e magiftri veftri dicunt, five quod Deus ad feip- *' lum loquitur — faciamus — ficut et nos quippiam " fadturi laspe ad nos ipfos dicimus, faciamus; vel " quod ad elementa, i. e. ad terram, et alia fimilia, " ex quibus intelligimus hominem factum effe, " Jjeus dixerit, faciamus ; rurfus referam verba a " Mofe prolata, ex quibus citra ambiguitatem in- " telligere poffumus ipfum locutum effe ad ali- " quern numero alium ratione praeditum. Sunt " autem hsec verba — Ecce Adam fa5tus efi quafi. '' unus ex nobis ^ ut fciat bonum et malum. Nonne igi- " tur dicens — quafi mms ex nobis — turn numerum *' eorum qui una effent, turn ad minimum duos " indicavit? Haudquaquam enim, quodquasapud *' vos effe hserelis dicituropinatur, verum effe dix- " erim, quod Angelis hoc dixerit, aut quod corpus ^ Dial, cum Tryph. p. 285. Edit. Par. 1615. humanum ex collatlone Vet, et Nov. Tejiamenti. 347 ** humanum Angelorum fit opus; verum hsec ipfa PR^L. *' a Patre rcvera edita progenies ante creaturas " omnes una cum Patre erat, et cum ea Pater col- " loquitur." Rurfus alio loco eandem Scripturam citat et fnhjicit — ' " Hoc, unum ex nobis, nume- " rum denotat, neque hiEc verba figuratam locu- " tionem admituunt, quemadmodum exponere mo- " liuntur Sophiftse, qui neque dicere, neque mente ** concipere veritatem polTunt." Similia habemus apud " Irena:ur,i, ^ 'Tertullianum^ "" Novatianmn^ a- liofque. Neque fola Vox — CnbiV — fed ali^ quoque Voces, quae fingulari numero enunciantur, de Leo tamen plurali numero prsedicantur. Ita legimus If. liv. 5. — ^*2'c rn5' mati funt, et Spirit u oris ejus omnis exercitus ** eorum. Altera autem funt quas conftituta funt " ab eo qui conftituit, et quae fafta funt ab eo *' qui fecit. Ipfe enim infedus, et fine initio, et " fine fine, et nullius indigens, ipfe fibi fufficiens, *■' et adhuc reliquis omnibus, ut fint, hoc ipfum " pr^ftans ; quae vero ab eo funt fada initium ** fumpferunt. Quscunque autem initium fump- «> L. iii. q. 8. " ferunt. ex collatione Vet. et Nov, T!e(lamenti, 357 *' ferunt, et diflblutionem pofTunt percipere, etfub- PR^I^. " jeda funt, et indigent ejus qui fe fecit: Necefle ' " eit omnimodo, uti difFerens vocabulum habeant " apud eos ctiam qui vel modicum fenfum in dif- *' cernendo talia habent ; ita ut is quidem qui omni^ *' fecerit, cum Verho fuo jufte dicatur Beus et Domi- ** nus folus ; qu2E autem faftafunt non jam ejufdem *' vocabuli participabilia t?ieum cum eo ** quafi famiiiari et primogenito ejus Verho de ho- *' minis formatione coUoquia mifcentem, ubi fcri- " \:i\X.'^Faciamus bominem fecundum imaginem et Jt- " militudinem nojiram^^ ' Idem Eufebius alio loco ex eadem Scriptura Chrijlum effe Deum demonftrat — " Et nequis (inquit) fufpicetur ilia ad Angelos *' dicij confeflim oftendit ilium cui haec prsecepta " funt non efle Angelumi)^/, diccns—Et fecit Deus ** hominem, in imagine Dei fecit eum, ^ Dem. Evang. L.v. C. 7, PRJE* PR^LECTIO II. De Teftimoniis divinas Chrifti Naturae quae ex coUatione Veteris et Novi Teftamenti peti poffunt. JoH. viii. 56. AbpoLcc^ 0 tToct^p vfjLm y\ycLhXiaL<7a,ro 'lict 'iJ^'a t>]V SUPERIOR! Praeleaione de teftimoniis di- vinse Chrijli naturas, quas ex collatione Vete- ris et Novi I'ejlamenti peti poffunt, agere de- PR^L. crevi. Ex hujufmodi comparatione jam vidimus Chrijlum effe Mundi Creatorem, et proinde Leum. Jam alia expendamus Novi Tejiamenti loca, quas 2id Fetus Tejiamentum nos remittunt. Inter hsec eminet hie in D. Johannis Evangelio locus, ubi Dominus nofier Judaos docet Ahrahamum Patrcm eorum exiiltajfe tit videret diem ejus, et vidijfe^ et ga- 'vifum ejfe. Jam antea Chrijlus de fe honorifice locu- tus a 3^2 Be Divina Chrifti Natura PR^L. tus erat— yfw^w, amen^ dico vobis^Jiquis fermomm me- ' urn cbfervaverit, mortem non videbit in aternum. More fuo loquitur, non tanqiiam Schba?^ fed tanquam is qui au5loritaie pollebat. Pr«cepta femper tradidit, et mi- racula perfecit, fuo nomine et jure, tanquam is, cui imperium erat et poteilas. Sed hie loquendi modus Judais quam maxime difplicebat ; fatis pro imperio eum loqui arbitrabantur. Dixerunt ergo ei — Nunc novimus te Bc-cmcniiim habere •, Abraham mortuus ejly et Prophets ; et tu dicis^ Siquis fermonem meum objerva- verit, mortem non videbit in <£ternum, Num tu major es Patre nojiro Abrahamc, qui mortuus eji? Et Pro- phet a: mortui funt. ^em tu teipfum facis? Refpondit Jefus^ Si ego glorifico meipfum^ gloria mea nihil eft : Pater eji qui glorificat me. Deinde fubjicit — Abra- ham Pater vefter exult avit ut videret diem meum ; et vidit, et gavifus eft. Sociniftce Domifium noftrum his verbis hoc duntaxat dicere volunt, Abrahamum ad- ventum ejus futurum prasfciville, et in eo ex- ultafie. Sed quid hoc ad rem ? Qiiid hoc ad ea quse pr^cedebant ? Quid ad judaorum quseftio- nem — Num tu major es Patre noftro Abrahamo ? Quod fi Abraham Chrifti adventum prasfciviflet, ideone fequitur Chriftum majorem fuifle quam A- Iraham? Aut jus habere loquendi magis pro imperio, quam aut Abraham^ aut Propheta un- quam locuti funt? Prophets Dei nommt femper locuti funt, nunquam fuo : Dominus nofter fuo no- mine loquitur — Siquis fermonem meum obfervaverit^ mortem ex collatio'rie Vet, et Not). T^ejlamentu 363 mortem non videbit in aternum. Qiiid ergo dicemus ? PR^L. Dominum noftrum hac refponfione aut ludere, aut ' fallere Judaos voluifTe ? In erroremeos inducere -, et fine caufa, et fine confilio in eorum odium et ofFen- fionem incurrere? Judai certe intellexerunt eum di- cere fuifle fe co-aevum Patri eorum Abrahamo : Dix- erunt ei — ^iinquaginta annos nondum babes ; et tu Abrahamum vidijii ? Quod ^\ Dominui nojler ver- bis prrecedentibus hoc duntaxat voluifTet, Abraha- mum adventum ejus prfefciviffe, curnon aperte lo- quitur ? Cur non hanc fuam fententiam verbis di- fertis explicat, quo Jud^orum errori mederi, et offenfionem amoliri pofilt ? Contra, Prseexiftentiam fuam verbis difertioribus et gravioribus vindicat — • Amen^ amen, dico vobis^ priufqiiam Abraham exijleret^ Ego Sum. Hsc refponfio verba fuperiora apertifTime planifiimeque explicat, et oftendit ilium voluifle dicere, fe fuilTe co-aevum Patri eorum Abrahamo, imo ei priorem ; et Abrahamum diem ejus revera, non per Prophetiam, aut Typum, vidifie. Et ita eum proculdubio Judai intellexerunt : Lapides enim jump* ferunt, quos in eum conjicerent. * Et profedo fi Patres primaevos confulamus, videbimus eos uno ore con- fentientes Chrifium Abrahamo, et aliis Patriarchis, apparuiffe, et coilocutum effe. Omnia nempe ilia - Veteris Tejlamenti loca, ubi legimus Deum Abrahamo^ Ifaaco, et aliis Patriarchis viium effe, de Deo Filio * Vid. Bull, Def. Fid. Nic. C. i. S. i. et Authores ibi citatos. interpretantur. 364 De Divina Chrijii Natura PR^L. interpretantur, ^ et Chrijtum in his verbis volunt di- cere, Abrahamumve.str2idi\tm ejus vidifle, eo quod Filius Dei ei apparuerit, ec feipfum ei manifefta- verit. Sed perfcrutemury^^r^^j Scripturas, ct videamus an hasc fe ita habeant. In Vetere Tejlamento faepe legimus Deum Patriarchis vifum efle. Aliquando dicitur Do- mnus Jehovah apparuiffe, aliquando Beus — D>nb{C — aliquando Angelus. Et laspe idem vocatur et An- gelus, et Deus^ et Jehovah. Legimus in libro Genefeos Cap. xvi. Angelum Jehova^ five ut verba forfan rec- tius reddi polTunt, Angelum Jehovam — niH* "IN^D — Hagari apparuifle. Qui hie apparuit non erat Deus Pater, qui nullo fenfu poteft Angelus, aut Nun- cius vocari. Et tamen hie Jehovah vocaiur, et Deus — Vocavit nomen Jchova alloquentis eum, Tu Deus vides me. Et hie Angelus fuo nomine loquitur, et faufta promittit — Ego valde r,iultipUcaho femen tuum. Neque dici "pott^ Angelum perfonam Dei fuHinuilTe, et nomine, non fuo, fed Jehova, locutum effe. Quippe Jehovah ipfe illam alloqui dicitur, et Deus ipfe earn vidifle. Et puteus juxta quem Hagarem fedentem reperit vocatus eft Beer-lahai-roi — Puteus illius qui vivit, et videt me. Ille ipfe igitur qui Ha- gari vifus eft, et earn allocutus eft, erat Jehovah, Deus vivens, qui videt omnia ubique. !Non erat igitur hie Angelus creatus, fed Dei Filius, " Angelus •» Iren. L iv. C. 12. TertulL adv. Prax. C. xxii. Novat. de Trin. C. xxii. '^ If. Ixiii. 9. ej^s ex collattone Vet, et Nov. Tejlamenti, 365 ejus Pr^fenlU, ^ Nuncius Faideris, qui eadem ratione PRiEL. in Novo 'Tejiamento vocatur— A'Trt/^okof tJi? oy.oAoyUf Jam vero pergamus ad ejufLlem libri Cap. xviii. Ibi legimus Jehovam dhrahamo apparuifle in pla- nitie Mamre. Scdit ille in oftio tabernacuH fui in ipfo fervore diet. Et elevavit oculos^ et vidit^ et ecce tres viri ei ajlabant, et vidit, et cucurrit ohviam its de ojtio tabernaculifui^ et fe verfus terramindinavit. Ex tri- biis his, qui fub fpecie hominum apparuerunt, unus videtur fuilfe pras reliquis eminentior, ec Domini fpeciem praibuifTe, dum duo reliqui tanquam ejus miniftri, aut cornices apparuerunt. Quippe /Ibra' ham unum folum affatur — Domine^ Ji inveni gratiam in oculis tuiSy &c. Atque huncex iis qu;E Icquuntur Jehovam t^c deprehendimus. Suo nempe loquitur nomine, atque eadem Abrahamo pollicetur, quse prius erat pollicitus Jehovah Deus Omnipotens. Certe revertar tibi fecundum tcmpus vitee ; et ecce Fi- lius erit Sara uxori tua. " Et paulo poft Jehovah exprefTe dicitur. Et Jehovah dixit Abrahamo, ^are rifit Sarah? Atque eadem promilTa fuo nomine re- petit — Nunqiiid Jehova quicquam ejl difficile? Juxta tempus conjlitutum revertar tibi fecundum tempus vita, et Sara erit Filius. Et cum poft haec Sarah conce- pificc, et filium peperifTet, dicitur — ^ Jehovah vifi- tavit Saram ficut promifcrat, et fecit Jehovah Sara, ftcut dixerat. Hi viri fic hofpitio excepti apud A- * Mai. iii. I. • Vid. C. sviii. 1,15. ' xxi. i. brahamum 2 66 Ds Divina Chrifli Nature PRiEL. hrahamum inde diverterunt, et verfus Sodomam abic- ^^* runt : Abraham vera adhuc fiahat coram Jehova, Hinc liquet Jehovam ei prius adfuifle, ec ilium, quem nunc alloquebatur, eundem efle Jehovam^ cum quo ab initio fermonem habyerat. Itaque ca- pite fequenti legimus duos folummodo Angelas So' domam veniffe. His duobus ad Sodomam protedis, Jehovah adhuc Abrahamo affuit, et fuum illi confi- Hum aperuit de Sodomy excifione. Abraham pro hac urbe Jehovam deprecatus vocat eum judicem terrse univerfas, qui et perdere, et falvare pollebat. Atque hie non folum hunc Abrahami cultum et obfequium accipit, fed poteftatem perdendi et abfol- vendi fibi vendicat. Quis ergo hie ? Unus erat ex tribus, quos Abraham hofpitioexceperat, et qui ho- mines vocantur. Non erat Deus Pater : Nunquam cnim ilium e coelo defcendiffe, autfub fpecie hominis apparuifle accepimus. Non erat Angelus creatus Bei Omnipotentis perfonam fuftinens : Qiiippe non tantum Jehovah vocatur, fed Abraham eum precibus invocat, Judicem vocat terra univerfce^ et ea illi tri- buit, quse Deo foli conveniunt. Illi tribuitur Om- nipotentia j nihil illi difficile eji : Omnifcientia; pras- fcivit Fidem et Pieratem Abrahami et ejus poftero- rum ; Illius eft per terram univerfam judicium ex- ercere, ignofcere, et ulcifci, fervare, et perdere. Erat igitur Deus Filius, Angelus Jehovah, Dominus nofter Chrijlusy qui ante Abrahamum erat, et cujus diem Abraham vidit, et exult avit, Capite €x collatione Vet, et Nov, 'Tejlamenti, ^67 Capite proxime fequenti legimus duos Angelas ad PRvEL^ Sodomami^QWtm{^Q. Sed videtiir die proximo, cum ^^' Lot ex Sodoma effugeret, tercius aJ.venifTe, qui cum Ahrabamo relinquebatur. Unus enim Lotum allo- quitur, et unum L De Divma Chrijli Natura PR^L. tunc temporis, aut unquam poftca fe vindicavit, aut _ hoc tam grave crimen a fe amolitus eft. Sententia quidem digna eft notatu — upv'H^tkfj.yiv'icr^at — A- habam hdus eii, fed — Ern'fiiMi — Egofum — Utin initio hujus Evangelii — -jav^x S} avr^ h/.m^ — fed — %v o Aoyo?. Tempore etiam prsefenti utitur — 'Em EiMi — quo loquendi genere Deum ipfum ufum effe Judcsi fciebant. Et hanc fententiam gravi praefatione exorditur — AmeUj ar/ien, dico vobis — quafi aliquod no- tatu dignius didurus. Jefus igitur Bei erat Filius qui locutus eft Mofi, cujus nomen eft — EGO SUM, Et idcirco Dominus noft-er in ^' Libro Apoca^ypfeos vocatur — 0 Mv^tj I h^ j^ q l^yo[i'tv Ilium titulum— £G0 ^^t/M " ^UI SUM— Dei unius neceflfariam cxiftentiam " et aiternitatem fignificare docet ; et taaien hasc " non Patrisy fed Filii eflTe verba contendit.- *^ ' Denique hunc ipfum JoJhu<£ apparuifle affirmat, '' et Archiducem exercitus Domini vocari." Huic confentit Iren^iiSy " " qui docet Filium fub " humana figura locutum efle ad Ahrahamumy Ja- *^ cohum et Mojen. ' Ipfc ChriJiuSy inquit, cum " Patre vivorum eft Deus, qui locutus eft Mojiy " qui et Patribus manifeftatus eft. Et hoc ipfum " docens dicebat JudaiSy Abraham Pater vefier *' exult avit ut videret diem meumy et vidit, et ga- " vi/us ejir Huic adjicicndus eft Clemens AlexandrinuSy *' "" qui dicit noftrum Paedagogum findlum Deum f P. z8i. s P. 282. »> P. 23, 24, 95, 96 ' P. 2S6. ^ L. iv. C. 17. ' L. iv. Cm. "> Px-dagog. L. i. C. vii. P. 109, 1 10. " Jejuniy ^82 De Divina ChrijU Nat Ufa PRyEL. " Jefum y Verbum , qui eft omnium hominum ^^- " Dux, Dens erga homines benevolus, Abrahamo """ " apparuifle, et dixifle — Ego Dominus Deus tuus 5 « eundem Jacobo vifum effe, et cum eo collufta- «* turn elTe ; eundem quoque ex propria perfona " fua Mofi dixiiGTe — Ego Dominus Deus tuus, qui " eduxi te de terra y^gypti." SimiViter'Tertuilianus profitetur,'" " Chrijium fem- ** per egifle in Dei Patris nomine, ipfum ab initio *' converfarum et congreflum cum Patrtarchis et " Prophetis; ilium pluifle fuper Sodomamy et Go- " morrhamy ignem et fulphurem — Dominum a Do- " mino; ad humana colloquia defcendifle, Abra- " hamum fub quercu refrigerafTe, et Mojen de " rubo ardenti vocafle." Eadem docet Novatianus, qui in hac re multus eft ; ° " Chrijium e^(t after it, qui Agar em convenit " apud fontem Aquas. Hunc autem (inquit) " Angelum et Dominum Scriptura proponit, ac *' Deum ; nam nee benediftionem feminis pro- " mififlet, nift Angelus et Deus fuiftet. Eundem docet Abrahamo viftim efle apud quercum Mam- " bra-y et ilium, cum tres confpexiflet viros, ** unum ex illis Dominum nuncupafle; eundem ** pluifle fuper Sodomam et Gomorrham ignem et " fulphur a Domino de coelo. Merito igitur (in- " quit) Chrijlus et DominuSy et Deus eft, qui non « Adv. Marc. L. ii. C. 27. Adv. Prax. G. 16, 17. • De Trin. C. 18, 19, 26, 27. " aliter ex collatione Vet. et Nov. T^ejlamenti. 383 " aliter Ahrahamo vifus eft, nifi quia ante ipfum pr^l. " Ahrahamum ex Patre Veo Deus Sermo generatus ^'* '^ eft. Eundem aflerit Jacobo in Bethele vifum t^e, ~ ** et cum eo coUudatum, et Angelum fuiire, qui " ilium ab omni malo redemit, et exinde efTe " Deum demonftrat •, et ex eo quod in fingulari " numero dicitur — benedicat pueros hos — eundem *' elTe Deum et Angelum probat." Cyprianus quoque iifdem teftimoniis Chrijium efTe Deum evincit. p Ilium apparuifle oftendit " AbrahamOy Jacobo y et Moft^ et Angelum y et Deum " vocari." Eadem inveniemus in Epiftola Concilii Antiochenty quod errores Fault Samojatenfis damnavit. '^ ChriJ- " turn AbrahamOy Jacoboy et Moft apparuifle docet, *' et exinde Deum efle confirmat." Jam tandem ad Eufebium venioy qui in Demon- Jiratione Evangelica per totum librum quintum Chrijli praeexiftentiam, et divinam naturam tefti- moniis a ^etere 'Tejlamento duftis confirmat. Iifdem prorfus utitur argumentis, quibus et nos in fupe- rioribus ufi fuimus. ■* " Ubi dicitur Dominus " pluiffe (uperSodomam fujphur et ignem a Dominoy *' obfervat duos hie Dominos vocari, horum fecun- " dum Deum efle Verbum. Eundem eflTc aflerit, " qui juxta quercum Mambra: Abrahamo vifus eft. *' Ha2c negat convenire Angelis aut fpiritui cui- '" piam miniflxanti ; non enim quivis judicare ' Aclv. Jud. L. ii. C. 5,6. ■» C. 7, 8, g, lo, 1 1 , i 2. " poflit 384 -O^ Divina Chrijli Natura &c. PR^L. " poffit terrain univerfam, non AngeluSy fed is qui " Angelo prsetlantior eft, Deus et Dominus. Neque " potuit efTe Beus Pater; erat ergo Bet Verhum, " Porro in vifione Jacobi apud Bethelem^ idem et *' Angelus, et DominuSj et Deus vocatur. Idem " igitiir hie erat, qiiem EJaias vocat Angelum " magni confilii, et fimiil Deum potentem." Rur- fus oflendit " ilium, qui cum Jacobo colluftatus " eft, non efle qucmpiam ex Angelis ; verbis enim " difertis Scripura Beam vocat, et Dominum ap- " pellat eodem quadrilitero nomine (nempe Jeho- " Vie) quod Jud^i Bei fupremi proprium efle do- " cent." Eundem efle dicit, " qui Moji in flam- " ma ignis in rubo apparuit, et dixit ei — Egojum ** qui Jum — et qui cum Jacobo coUudlatus eft." Denique idem Eufebiiis obfervat '" duos eflfe a " Zecharia Bominos vocatos, alterum mittentem, " alterum miflfum, utrumque Bominum Omnipo- " tentem," (ita enim Eujebius cum 70 Interpret tibus Jehovam exercituum reddit). In iiitio ca- pite ejufdem Prophetise duos Bominos notat — *' Dixit Bominiis Satan^., Bominus increpet /^." His etiam flmilia invenies in Pvcepar. Evang. Lib. vii. C. 12. ' C. 25, 26, 27. PRiE- mi. ■ . ■»wi»JV 0 XpifO^. HI C alium habemus locum, ubi Novum pr^l. Tejiamenium de Chrijlo verba faciens ad I^^f- Vetus ^eji amentum nos remittit. Sed de hoc loco non eft una Commentatorum fejiccntia. Sunt inter recentiores, qui * Judaicam fuper hac re fa- bulam amplexi funt. Finxerunt enim Rabbiniji &c, » lb. 35- tijfimunk ex coJlatione Vet, et Nov. ^ejlamentt. 389 tijfmum Redemptorem fuum. Aliis locis Deus vocatur PR^EL. " Rupes Ifraelis^ " Rupes roboris eorum^ p Rupes falut'ts ^^^' eorum^ "^ Rupes faculorum. ' ^is eft Deus prater Jeho- vatjty (aicPfaltes), ^ quis efi Rupes praterquam Deus no- Jler? Ita precatur Hannah — ' Nemo ejl fanctus prater Jehovant; et nulla eft Rupes ut Deus nofter. Quid quod in his locis vocem — ■^^^; — rupes -^quam habemus in codice Hebraico^ feptuaginta Interpretes reddunt— > Q>iof^ Ku'g/of KT/r»f. * Qu« omnia dofliflimum Gro- tium hasc fateri impulerunt — Deus — "^ly — Petra in Veteri TeftamentOy Chriftus in Novo. Atque hasc no- ftra hujus loci interpretatio confirmatur ex iis quas fcquuntur commate nono — Neque tentemus Chriftum^ Jicut quidam eorum tentarunt, et ferpentum morju perie- runt. Hie rurfus Apoftolus ad Vetus Teftamentum nos remittit, ubi legimus filios Ifraelis tentafle Jehovanty dicendo, " Eftne Jehovah inter nos, an non? Et rur- fus alio loco dicitur — " Ne tentate Jehovam Deum veftruwy ficut tentaftis apud Maffam, Rurfus dicit P fakes y eos " Deum at tijfmum irritajfe in defer to, et tentaffe Deum in corde fuo. Ex his inter fe collatis conftat Chriftum illorum Deum seque ac noftrum fuifle; ilium fuifle, qui eos per defertum duxit; quern in Maffa tentaverunt. Non defunt autem in- terpretes, qui in hoc Apoftoli loco vocem Deuni—^ " 2 Sam. xxiii. 3. * If. xvii. 10. P Pfalm. xcv. 1. < If. xxvi. 4 ' Pfalm. xviii. 31. * 1 Sam. ii. a. * Comment, in Cor. x. 4. " Exod. xvii. 7. "^ Deut, vi. 16. » Pfalm. Ixxviii. 17, 18. B b 3 (lib. 39© I^s Divina Chrijli Natura PR^L. fubintelllgi volunt, qiiafi dixerit Apoftolus — Ne ten- • temus Chrijtum ficut quidam eorum tentaverunt Deum. Sed verba ifla — xaSw? 59 — manifefte nos re- ferunt ad vocem — x^i^ov — quod efb proximum re- lativum, et oftendunt utrafque claufulas de eodem intelligehdas effe. Sed dicitur quaidam MSS. pro voce — Xf/rw — legere — ecoV. Omnia vero MSS. uno aut altero excepto, legunt hie — Y^oi^^v.' Ita etiam legit Verfio Vulgata^ et omnes, qui hunc locum ci- tant, prim^vi Scriptores. ^ Irenaus non Iblum ita legit, fed hunc locum adducit, ut oftendat Cbrijlum fuifle Deum Ifraelis. Ha^c lunt ejus verba—" Si- " militer et plebis pr^varicationes videns defcrip- *' tas effe, non propter illos qui tunc tranfgredie- " bantur, fed in correptionem noftram, et ut fci- " remus unum et eundem Deum, in quem illi de- *' linquebant, ec in quem nunc delinquunt quidam " ex his qui credidiffe dicuntur." Deinde cit^t verbatim hoc caput Epifiola ad Corinthios. Sed perfcrutemur Veteris Tejiamenti Scripturas^ et videamus quid inde in hanc rem elucidandam ex- promi poterit. Superior! Prsleflione oftendimus Chrijlum fuiffe Angelum, qui vifus eft Abraha,mo^ et PfJriarchis. Eundem effe vidimus, qui Moji appa- ruit, et locutus eft ex flamma ignis in rubo, cujus nomen eft— EGO SUM. " Ille ibi dixit Deum fe effe Abraham^ Ifaaci, et Jacobi, fe vidijfe afflicfionem populi{ui qui erat in JEgypto^ et atidivi[fe clamor em eo- y L. jv. C. 45. * Exod. ill. 6, kz. rum ex collatione Vet. et Nov. ^ejiafne?itt. - 391 r«;w, etfe defcendijje^ ut liheret eos e manu JSgyptiorum, PR^L, et ducat eos in terram fiuentem laRe et melle. Atqui Scripture pafTim teftantur Deum iplum, Deum fum- mum, eduxifTe filios Ifraelis ex Mgypto, Mgyptios plagis multimodis muldtafle, et Pharaonem^ et ex- ercitum ejus in mari rubro demerfifle. Jehovam legimus * Mofen ad Pharaonem mifilTc. Dixit ei fe multipltcaturum figna et prodigia fua in terra yEgypti^ ut jEgyptii fcirent eum ejfe Jehovam ^ ^ et neminem ejfe par em Jehova Deo illorum, et ut Pharao " cognofce- ret terram ejfe Jehova. Jehovah dicitur in omnes Deos JEgyptiorum ^ judicia exercuijfe ; ^ Jehovah eos forti manu ex Mgypto eduxit j ^ Jehovah eos antecede- hat interdiu in columna nubis, ad ducendum eos in via, et noBu in columna ignis^ ad prahendam its lucem. At- tamen capite proximo ^ legimus, Angelum Dei caftra Ifraelitarum anteceflifTe. ^ Et paulo pofh Jehovah dicitur profpe^lajje ad caftra JEgyptiorum per columnam ignis et nubis, et eorum exercitum conturhajfe ; denique eos excujjijfe in medium mare. Huic fuo redemptori laudes Ifraelit^e canebant, et Deum efle fummum verbis difertis prgedicabant — ' Jehovah rohur eft me- um, et carmen, qui fuit mihi faluti j hie Deus eft meus, Deus patris mei. ^ ^is eft ficut tu inter Deos, Jeho- vah, illuftris fan5litate, reverendus laudibus, faciens mi- rifica? Porro Exod. xxiii. 20. Deus fua Ifraelitis » Exod. vii. 1, &c. •> viii. lo. = ix. 29. '' xii. 12. « xiii. 14. f lb. 31. B xiv. 19. ^ lb. 24, 27. * xv. 2. ^ Jb. II. B b 4 promiffa 392 De Divina Chrijll Nafura PR^L. promifla redintegrat, et rurfus pollicetur fe eos in ter- '• ram Canaan dufturum his verbis — Ecce ego mittam Angelum ante te ad fervandum te in •via, et ad ducendum te in locum, quern paravi. Cave tibi ab illo^ et aufculta voci ejus •, ne irrites eum, quia non condonabit deli^a vejira ; nam nomen meum eji in eo. ^od ft fedulo aufcultes voci ejuSy et feceris omnia qua edicam, inimi- cus ero inimicis vejiris, et hojiiliter agam cum hojlibus tuis. Nam ibit Angelus meus ante te^ et ducet vos in A7nori£3 — non enim videbit homo eam, et vivet. Hie Angelus pra- fenti^ Deiy quem Deus ante eos mittere poilicitus erat, qui erat effulgentia gloria FatriSy et imago ej- Jentia ejusy non potuit oculis mortalium tuto con- " Exod. xxxiii. 14. ° H". Ixiii. 9. Vid. Lcwlhm locum. Mix Judgment of the Jewifh Church. C. xiv. fpici, ex collatione Vet. et Nov. T'ejlamentu 39^ fpici, cum plena gloria effulgeret. Sed Deus per- pr^l. mifit Mojen viderc — inPIX — ^ive ejus famulitium, '^^^' fiveg/ori^ paries extremas. Et proinde capite proxi- mo dicitur Jehovah in nube defcendifle, et ibi cum Moje ftetifle, et proclamafTe nomen Jehov^e. Et Mo/es inclinato capite adoravit, et dixit — Si nunc invent gratiam in ociilis tuis, Do.mine, eat nunc Dominus nohijcum — et condones nobis iniquitatem et feccatum noftrum^ et nos in hareditatem ajjumas. At- que idem Jehovah, qui hie in gloria vifus eft, foe- dus cum MoJe pepigic, et promifit fe ante eos expulfurum Cananaos, Amor^os, &c. et vetuit eos alium quempiam Deum colere, nam Jehov^ yiomen zeloteSj Deus zelotes is. Ex his omnibus praemiiTis iequitur ilium, qui dux erat Ifraelitis in deferto, et Angelum fuifle, et eundem Jehovam, Deum IJraelis. Huic rei lucem commodant, et ab ea vicifTim ac- cipiunt hjEC verba Apoftoli., quas docent Jpiritua- lem Petram eos comitatam elTc, et hanc Peiram fuiiTe Chrijlum. Idem hie Jehovahy qui populum ex yEgyplo eduxit, apparuit in monte Sinai, in igne defcen- dens, et ibi Legem promulgavit, dicens — '^ Ego Jehovah Deus tuus, qui eduxi te e terra JEgypti, e domo Jervitutis. Ne ejlo tihi alius Deus ante faciem meam. Et tamen hie idem, qui populum ex JE- gypto eduxit, et qui Legem promulgavit, a .S". Stephano Angelus vocatur — 'i Deus (inquit) mi/it MoJen ejfe principem et liberatorem per manum Angcli, P Exod. XX. 2, 3. q Ad. vii. 34. qui 39^ De Dlvina Chrijli Natura VB.JEh. qui vifus erat ei in ruho. Et rurfus— ' HiCy nempe III. MqfeSy eji qui fuit in congregations in defer to cum An- geloy qui locutus eji «', et fatrihus nojiris in monte Sinai. Atque hie, ut fe vocat Jehovam, et vetat eos quemvis alium Deum colere, ita Mojes quoque eum vocat ^ Jehovam eorum Deum, * Deum vivum ; et dicit Jehovam, qui eos " audire fecit vocem Juam, e ccelo, ejfe Deum in ccelo Juferne, et in terra infra, nullum ejfe alium. Neque vero difTimulandum eft, multa hie objiei folere, et ea quidem non levis momenti. Neque cum uno adverfariorum genere agendum eft. Non pauci Scriptores, atque ii viri graviflimi et dofbiflimi, ilium, o^iJJraelitas per defertum duxit, et legem illis in monte Sinai tradidit, non fuifle Dei Filium cenfent, fed Angelum creatum. Quan- doquidem vero hie Angelus Dei erat legatus, ideo qu£e ab illo didla et fada funt ipft Deo tribui dicunt. Et hoe fibi videntur eolligere ex eo quod hie in Vetere et Novo Teflamento Angelus vocatur. Et hoe eonfirmari arbitrantur ex eo quod Apofiolus aperte dicit — Deus, ^ qui multis olim modis locutus fuit Patribus et Prophetis, noviffimis demum temporibus Ibcutiis efi nobis per Filium j unde videtur fequi, Filium, ante adventum fuum in carne, nunquam fe patefecifTe, neque Deum per eum loeutum efle. Imo Apofiolus Evangelium eo nomine Legi antepo- ' Aft. vii. 38. « Deut. v. 2» . ' lb. 26. ■ iv. 36. &c. * Heb. i. i, 2. nit. ex collatione Vet. et Nov, ^Ledamentt. 397 nit, " quod hsec ab Angelis data eft, illud a Domino PR^L. ipfo traditum. Et certe dignus hie vindice nodus. ' Videamus igitur quid in hanc rem afFerri poffit, Primo igitur liquid© conftat prsecepta Decalogi ab ipfo Deo prolata efle. Sacra Scriptura exprefle lo- quitur ' Dei viventis illos vocem audivifle, et Je- hovam tis ""/ocutum ejje ore in os — D^ifll D*^D — j^pojlclus igitur, quantum video, non potuit Legi Evangelium opponere, et praeferre, ratione Authoris, fed ratione diverfi modi quo tradita erant. Utrum- que Dei ipfius voce promulgatum eft. Lex vero cum metu et terrore promulgata eft ; neque popu- lus ferre potuit : Dicitur — I ^i£.ct^ioAttgelGrum conftituta erat, fed, ut opinor, turmis Angelorum coinitantibus. Deus ipfe Legem tradidit ; venit autem <> myriadibi^ Sanctorum fuorum ftipatus, inter fulgura et tonitrua, tuba clangente, et monte fumante. ^Populus JuJ- tinere non potuit quod pr^cipiebatur, et petierunt ne amplius fibi fieret Jermo j et idcirco Mojen rogave- runt ut accederety et audiret quacunque diSfurus fuerit Jehovah eorum Deus^ et eis ediceret, quacunque km- tus fuerit Jehovah. Deus equidem prsecepta Deca- logi omni populo fua voce protulit; fed nihil am- plius addidit. Reliqua pars Legis^ omnis Lex cere- * Heb. ii. 2, 3. r Deut. v. 26. ^ lb. 4. » Aft. vii. 53. •» Deut. xxxiii. 2. •= Heb.xii. 19,20. Exod. .Tx. 19, Deut. v. 32. monialis 39^ -Z^^ Divina Chrijii Natura PRi^L. monialis, et judicialis, tradita eft, et Foediis confir- matum, mediante Mofe. Idcirco dicit Jpojiolus, Legem per, five inter, Angelas traditam efle per manum Mediatoris. Et Lex dicitur data effe per Moferiy et vocatur Lex Mofis. Et in ipfo Penta- teucho le'gimus. — ^ Ifta Junt ftatuta^ judicial et leges ^ quas dedit Jehovah inter ipjuniy et inter filios Ifraelis, in monte Sinai^ per manum Mcfis. Ita quoqiie in lanfto adyto Deus oracula fua edidit Mofi^ et Pon- tilici j populo aiitem accedere non permifTum eft. Et temporibus infequentibus Deus fe revelavic Prophetis per vifionefi, et fomnia j populo autem non nifi his mediantibus voluntatem fuam fignifi- cavit. Quanqnam igitur Ftlius Bet aliquoties, cum res ita tulerit, Patriarchis, et Prophetis vifus fuerit, populo tamen univerfo non fe patefecit, nee nifi aliis mediantibus prjecepta tradidit; fed his ultimis diebiis in terra habitare dignatus eft, inter homines familiariter verfari, populo univerfo fe notum facere, et omnia iis, quae ad vitam moref- que fpeftantj luculentilTime commonftrare. Atque hasc qujE di6ta funt videntur confirmari ex iis, qu^ ab hoc Apofioh in hac eadem Epifiola traduntur. Capite enim duodecimo Evangelium Legi hac ipfa ratione anteponit — Non enim (inquit) accejjijiis ad mcntem contreofabilem^ et ignem ardentem^ neque ad tenehras^ caliginem^ et procellam^ &c. — Sed accejjiftis ad montem Stony et ad civitatem Dei viventis ^ Vid.^Levit. XKvi. 46. Deut. v. 5. ex collatiofie Vet. et Nov. T^ejl anient i. 399 — ^/ ad "Jejuni Mediator em Foederis novi Subjicit PRiEL. ApQJiolus — Videte igitur ne averjemini loquentem. ' Nam ft Hit non effugerunt^ qui averjati Junt divinitus loquentem in terra — /'. e. — -Ji illi male niiil6lati funt, qui non aufcultarunt Mojij homini in terra degenti, — multo magis nos twn effugiemus, fi averjemur — tok aV 8pciya>i'— Si non aufculteiTiiis ipfi Dei Filio cu- jus eft coeleftis origo, qui e coelo defcendit, et rurfus in ccelum afcendit, Jefu Mediatori foederis novi. Notatu funt digna quEC fequuntur — Cujus vox tunc concujjit terram — Iftud relativum — cujus — five — »— refert ad ea quse immediate prascedunt — Tov A-TT apori'^K — eum qui e ccelo eft. Filius igitur Dei eft, qui e coelo defcendit, qui Legem in monte Sinai tradidit, cujus vox tunc terram con- cujjit. Sunt vero alii qui exinde fequi negant ilium Deum efle verum ; horum autem argumenta fe- quenti Prseledione expendemus. PR/E. PR^LECTIO IV. De Teftimoniis divinae Chrifti Naturae quae ex collatione Veteris et Novi Teftamenti peti polTunt. I Cor. X. 4. yotp he -Trveu^ccTavis aJcoAot^^own^ Trerpots* i <^e 'TTeTpcc )jv 0 Xpifo?. PRiEL. f^ UPERIORl Praeleftione, ex his verbis cum ^^' 7^ variis Veteris Tejtamenti locis collatis, oftcndi- mus Chrijlum fuifle ilium, qui Ifraelitas per defertum comitabatur, qui prasibat illis in columna nubis interdiu, et in columna ignis per noflem, qui fepiflime dicitur Petra Ifraelis, et qui et Angelus^ et , Deus etiam, et Jehovah vocatur. Atque docet hie idem Apojlolus in hoc ipfo capite eos Chrijium in de- ferto tentafle. Porro vidimus Chrijium fuifle Deum Ifraelis De Div'ma Ch'rijll Nafura &c. 401 Ifraelis qui apparuit in monte Sinai, in igne defcen- PR^EL. dens, et ibi Legem promulgavit, dicens— ' Ego Js- ^ hovah Deus tuus, qui eduxi te e terra ^Egypti. Idem vero et Angelus mfacra Scriptura vocatur, et Jeho- vah Deus vivens, Deus in ccelo Juperne, et in terra in- fra, neque alius quifpiam ejl Deus, Sed et obfervavimus multa hie objici folere, at- qiie ea non levis momenti. Sunt qui non per Fi- lium, fed per Angelum creatum Legem ejfe trad i tarn volunt. Quippe cum Apojlolus Evangelium Legi hac ratione anteponit, quod hsec per Angelas, illud per Dominum traditum fuerit, fequi arbitrantur, Chriftum, ante adventum fuum in carne, fe nun- quam hominibus patefeciffe, neque L^gem promul- gafle. Ad hsec repofuimus, Evangelium Legi hie opponi, non ratione Authoris, fed ratione modi, quo tradita fuerunt. Deus fummus utriufque erac lator, et promulgator : Sed Lex cum metu et ter- rore tradita eft, ita ut populus ferre non potuerit, fed petierit, ut non nifi Mofe mediante Deus ad eos loqueretur. Chriftus autem, jam in carne adveniens, inter homines familiariter verfabatur, et populo univerfo omnem Dei voluntatem luculentiffime ex- ponebat. Sed et alii funt qui ex diverfa parte nos adori- nntur, qui concedunt Filium Dei Ifraelitas per de- fertum duxifle, et Legem etiam in monte Sinai tra- didiffe, et tamen exinde fequi negant ilium Deum * Exod. XX. 2. Vol. II. C c efle 462 De t^hina Chrijli Nat Ufa PR^L. efle verum. H«c omnia Deum Angela minif- ^^' flrante, et mediante, feciffe contendunt -, et proinde hos titulos, et honores, qui huic eorum duci tribuuntur, non de Angeh intelligi volunt, fed de Deo ipfo, cui Angelus miniftravit. Chrijium igitur hunc efle Angelum concedunt, fed Angelum creatum, Genium quendam loci, five Angelum Ifraelis tutela- rem. Sed ea, quae citavimus, facra Scripture loca, banc interpretationem ferre recufant. Mofes ita de Legis traditione loquitur — '' Deus hac omnia verba- locutus eji^ diccns^ Ego fum Jehovah Deus tuus^ qui iduxi te e terra yEgypti, e terra fervor um. Non erit tibi Dens alius prater me. Hsec non funt verba Perfonse alicujus creatse, fed ipfius Dei^ Dei unici. Rurfus legimus Jehovam cum Ifraelitis coram ore in os lo- eutum ejfe in monte : Dei viventis eos vocem audi- ifle ; et hsec eis olienfa effe, ut fciant Jehovam ejfe Deum ipfum, nullum ejje prater eum. Hasccine dici pofllint de Angelo perfonam Dei induente? Hie, qui in monte vifus eft et locutus eft, plane et perfpicue dicitur Deus ipfe, Deus vivens, Jehovah, Deus eorum. Idem fuo nomine Leges tradit, et vetat eos ne alium quempiam prseter fe Deum habeant. " "" Patroni cli- *' entum," et Legati principum " perfonas aliquo- •' ties fuftincnt ; at ne fando quidem auditum eft, " ullumLegatum cum Principis fui mandata propo- " neret, aliter loqui quam in tertia perfona. Neque quifpiam Legatus fuo unquam nomine Leges tra- ^ Exod. XX. I, 2. ' Buili Opera, p. ii. didit. &x collat'ione Vet. et Nov, ^ejiamenti. 403 didit, auc fe ipfum Principem vocavir. Videant, PR^L. qui hsc vcnditant, quot inJe abfurda fequerentur, " quam lata Idololatri^ porta aperiretur, ii Angelis concederctur " hiftrionicam quandam artem exer- cere," Dei nomen fibi afilimere, ec omnia qus fummi Dei funt fibi tribuere. Nimius eflem, fi omnia S. S. loca proferrem, quae ilium, qui Ifraelitas ex Mgypto duxit, et Le- gem iis tradidir, Deum ipfum efle teftantur. Hjec miracula in Vetere T^ejlamento fepifTime urgentur, tanquam divinjE potentiae documenta, et teftimonia luculentifTima. Pauca quasdam indicare fufficiat. Ita dicit Deus per Prophetam fuum Ifaiam — ^ E^o fum Jehovah Deus tuus^ qui difrupi mare, cujus fiuEius fremuere. Jehovah exercituum nomen ejus. Rurfus— ' Ego fum Jehovah, Sanolus vejler. Creator Ifraelis, Rex vejier. Ita dicit Jehovah, qui dat in mari viam^ et in aquis validis femitam, Nehemiah folenni ora- tione ita Deum compellat — ^ Tu Hie Jehovah folus cs, tufecijli ccclos, ccelos ccelorum, et omnem exercitum eo- rum, terram, et quicquid eji in ea, maria, et quicqui4 ejl in eis, et tu confervas hac omnia, et exercitus ccelo- rum te adorat. Et tu vidijli affli5lionem patrum nofiro- rum in Mgypto, et exaudijii clamorem eorum ad mare rubrum — et mare rubrum diffidijii coram illis, et tran- Jierunt per medium mare, tanqua-m per terram aridam — et per columnam nubis duxifii illos interdiu, et no£fe per columnam ignis — et in montem Sinai defcendifii, et * in li. 15. "^ xliii. 15, 1 6. f Neh. ix. 5, Sec. C c 2 locutus 404 -D^ Divma Chrijii Natura PR^L. hcutus es eis ex ccelo^ et dedijti illis judicia re^ia, et ^^' leges veras^ Jlatuta ac pracepta bona. Ita quoquc legimus in Pfalmis — ° Via tua infacro adyto efi -^ quis Deus magnus fuuti Deus nojler ? Via tua ejl in mari, et femita tua per aquas magnas. Duxijii ut gregem populum tuutn per manum Mofis et Aaronis. Rurfus — "^ O Deus^ quum procederes ante populum tuum, quum gradereris per defertum, terra concujfa ejl, etiam c^li dijlillabani in prafentia Dei, ipfe Sinai in pr^efentia Dei, Dei IJraelis. Afcendifti in fublime, captivam fecijii captivitatem, accepifti dona pro hominibus. At- que haec ipfa verba de Chrifto intclligit Apojiolus.^ Porro hie, qui filios Ifraelis ex M^ypto eduxit, et vifus eft iis in monce .S/wp, ubique dicitur Deus Ifraelis, et Ijraelem fibi dicitur hoc fuo beneficio in haereditatem redemifie, et foedere in Sinai fa6to fibi devinxifle. Deus jam Legem traditurus ita Mojen alloquitur — ^ Vos ^vidijiis qua feci Mgyptiis^ ut fuftu- lerim vos fuper alas aquilarum, et adduxerim vos ad me. Nunc itaquey fi fedulo aufcultabitis voci mea^ et ferva- bitis fcedus meum, utique eritis mihi peculium pra om^ nibus populis j nam mea eft terra univerfa. Ita quoque Mofes populum afFatur— ' Et vos Deus affumpfit, et tduxit vos e camino ferri^ ex ASgypto, ut ejfetis ei po- piilus hareditariuSy ficut eflis hodierno ^/>. Rurfus — "* Portio Jehova ejl populus ejus, et Jacob fors ha- reditatis ejus. Ita loquitur Jeremias — "" Ille formator s Pfalm Ixxvii. 13, &c. '' Iiviii. 7, &c. ' Eph. iv,8. ^ Exod. xix. 4, 5. ' Deut. iv. 20. •" xxxii. 9, ■ Jer. X. 16. emnium ex collatione Vet, et Nov. 'Tejlamenii. 405 omnium eji, et Ifrael virga ejus hareditatis, Jehovah PR^EL. exercituum nomen ejus. Denique ita Solomon ad Beum ' precatur — ° Nam populus tuus^ et pojfejfio tua funt, quos eduxijii ex JEgypto^ e medio c amino ferri. Nam tu dijlinxijli eos in hareditatem^ ah omnibus f epulis terrde^ quemadmodum locutus es per Mofen fervum tuum, cum educeres patres nojiros ex Mgypto^ Domine Jehovah, Percrebuit quidem apud Ethnicos opinio, gen- tem quamlibet habere fibi proprium quendam Deum, five D^emonemy cujus fub tutela vivebant; et huic fuo cuftodi honores divinos tribuerunt. Sed eo confilio tradita eft Lex Mofaica, ut vanas has opiniones ex hominum animis evelleret, et Deum Ifraelis omni- bus gentium Deis longe antecellere doceret — '' Rupes. eorum (\nc[\nx. Mofes) non eji ut Rupesnojira. Et rur- fus — '^ Ubi funt Dei eorum, Rupes in quafidem pone- banty qui vi^imarum adipe vefcebantur, qui bibebant vinum libaminis eorum ? Surgant, et opitulentur vobis, fint vobis latebra. Videte nunc quod ego, ego ipfe fum, et nullus ejl Deus mecum. Ita quoque Ifraelit^e, Pha- raone jam in mari rubro demerfo, Deo canebant — "■ ^is eji fi cut tu inter Deos, "Jehovah? ^is eji ft cut tUy fplendidus fan^itate, reverendus laudibus, faciens tnirijica ? Porro dicitur Deus figna et prodigia in jEgypto edidilTe, ut fui cognofcerent Jehovam efle Deum ipfum, et nullum efle alium praeter ipfum. • I Reg. viii. 51, 53. p Deut. xxxii. 31. ^ lb. 37, &c. f Exod. XV. II. C c 3 Loco 4o6 De DivJna Chrijli Natura PRiEL. Loco jam e libro Exodi citato uti dicitur Tieui fibi • Jfraeliias in peculium ajjumpfijfe^ pr<£ omnibus populisy ita quoque dicitur ejus ejfe terra univerfa. Non ergo Deus Ifraelis eft Deus loco cuidam devinftus, unius duntaxat gentis tutor, aut cuftos. Utcunque JJraelem fibi peculium effe voluit, eft tamen terr^ iiniverfse Dominus^ ac Deus, Eadem docet et Pfal- tes — ' Jacohum fibi elegit Jehovah^ Ifraelem in pecu- liumfuum. Sed ego novi magnum ejfejehovam^ et Do- minum nojlrum pr^e omnibus Diis. ^icquid placet fibi Jehovah facit^ in coslis, et in terra. Idem Pfaltes alio Pfalmo * docet eundem Jehovam, qui in/edit folio fan^itatiSy five fandluarii fui, quique /elegit Ifraeli pojfejfionem fuam^ regnare etiam fuper gentes, eJJ'e Jehovam excelfum^ reverendum, Regem magnum fuper terram univerfam. Porro, in loco fuperius e Nehemia citato, Deus Ifraelis, qui eos per defertum duxit, dicitur efle Jehovah folus, feciffe ccelos et ter^ ram, et omnis ccelorum exercitus eum dicitur adorare. Rurfus hccc apud Ifaiam legimus — " Sic ait Jehovah Rex Ifraelis, et Redemptor ejus Jehovah exercituum, "Ego primus, et ego ultimus, et prater me nullus eji Deus, Solomon in Templi Enc^eniis his verbis Demn fup- plex oravit, Jehovam cujus gloria Templum im- plevit, qui Ifraelem populum fuum ex Mgypto eduxit — ^ Jehovah Deus Ifraelis, nullus efi fnnilis tibi Deus in ccelis fupra, aut in terra fiibter — Cceli ipft, et » Pfalm. cxxxv. 4, &c. * xlvii. " If. xHv. 6. * I Reg. viii. 23, 27, 39. ccelt esc collatione Vet. et Nov. 'Tejlamentt, 407 (cell coelorum non capiunt te — 'Tu folus nojli cor omnium pr^l. filiorum bominis. Simili modo Jehojhaphat Deum af- ^^' fatiir — " O Jehovah Deus patrum nojlrorum^ nonne tu es ipje Deus in ca'lis, et tu dominaris in omnia regno, gentium. Pharaoh contemptim interrogavit — ^ Quis ejl Jehovah^ ut ejus voci aufcultem ? Atque Jehovah • in omnes Deos ^gypti vindidlam exercuit, ' ut Pha- raoh et ^lEgyptii fcirent terram ejje Jehova^ et nul- lum ejfe fimilcm Jehov^e Deo Ifraelis. Benhadad Rex Syri^ inept€ fibi ^txi\.\di^\iJehovam efle ^ Deum mon- tium duntaxat^ non autem Deum conv allium. Sed Jehovah Deus Ifraelis oftendit fe efle iibique Deum, nulli loco devindlum : Infignem Ifraelitis vidoriam concefllt, ut Syrii faterentur cum efle Jehovam, Idem error et Rab/haken JJfyrium occupavit : Ita blafphemans fe jaflitavit — *" ^is ilk inter omnes Deos terrarum^ qui eripuit terram fuam e manu mea^ ut eripiat Jehovah Hierofolymam e manu mea ? Sed He- zekiah preces Jehova fudit, dixitque — ^ O Jehovah Deus Ifraelis^ infidens Cherubim., tu ille Deus folus om- nium regnorum terr^e., tu fecijli ca^los et terram. Nunc itaque Jehovah Deus nofier., libera nos e manu ejus, et cognofrent omnia regna terra te ejfe Jehovam, et Deum Jolum. Nee eventus pii Regis Ipem fefellit : Deus If- raelis preces ejus exaudivit, et Angelum luummifit^ et exercitum Affyriorum ingenti clade delevit. ^ 2 Paralip. xx. 6. y Exod. v. z. ** lb. xli. i^ " ix. 29. viii. 10. " I Reg. XX. ji%. • 2 Reg, Xviii, 35. •• xix. 15. C C .4 Si 40 8 De Divina Chrijii Nattira VKJEh. Si ergo fateamur Chrijium effe Rupem JJraelis, ' quae eos comitata eft ; Afigelum, qui eos per de- fertum duxit, et quern ibi tentaverunt ; Angelum^ qui iis locutus eft in monte Sinaiy necefle eft ut fateamur eundem Tieum efle verum. Si conceda- mus Chrijium fuiffe Jehovanty IJraelis cuftodem et futorem, Scriptures jubent ut agnofcamus ilium efle terr,£ iiniverja Dominum^ eundem cum Fatre et Spiritu Deum fummum et unicum. Neque vero h^c noftra/^fr^ Scriptur^e interpre- tatio nova eft, aut nuper excogitata. Audivimus primsvos Scriptores unanimi voce aflerentes Fi- Hum Dei PatriarchiSj et Prophetis^ vifum effe. ^ Vi- dimus Irenaum hunc ipfum Apofioli locum eodem modo interpretarij et exinde demonftrare Chrij- ium fuiffe eundem et IJraelitis et nobis Deum. ^ Idem Irenaus aliis in locis docet " Filium Dei in rubo Mofi *' app9,ruiffe, Filios IJraelis ex jEgypto eduxiffe/' denique " utraque Teftamenta unum et eundem " Patrem-familias produxiffe, Verbum Lei, Lor- " minmn nofirmn Jejum Chrifiwrij qui et Abrah Pa;d. L. i. C. 7. « bis 410 De Divina Chrijli Natura VKMh. " bis — dicebat, nobis autem hoc fuafit — Diliges • " Domhmm Deum tuum." Eft apud Cyprianum Lib. 2do * adverfus Judaos caput integrum hoc titulo infignitum " Quod " idem Angelus et Deus Cbrijius.'' — Atque hoc iifdem omnino argumentis probat, quibus et nos ufi fumus. Adnotat in Exodo fcribi — " Deus autem '' pVcfihat eos^ die quidem per columnam nuhis^ ojien- " dere illis iter, notlu autem in columna ignis. — " Et poftea illic — Promovit autem Angelus Dei, qui " pr^ecedehat exercitum filiorum IJraeL — Item illic — *^ Ecce ego pr^mittam Angelum meum ante faciem ** tuam ad cujlodiendum te in itinere, ut te indue at in " terraniy qiiam tibi praparavi. Ob/erva eurn, et " obaud't eum, et ne fueris inobaudiens eiy et non de- ** erit tibiy nomen enim meum in illo eji'' Hoc teftium agmen claudat Eujebius^ qui h^ec eadem Veteris T'ejlamenti loca de Chrifto interpreta- tur. *' Chrijium efle afierit, qui Moft in rubo ap- ** paruit, qui prseivit filios IJraelis in columna nu- " bis, et in columna ignis; Angelum quern Df/^j " mifit, ut duceret eos in terram, quam iis prae- " paraverat. Has vero voces, inquit, nony/^j^^'/zeffe, " fed unius Dei, omnibus patere. Cujus vero " Dei 'i Illius nempe, qui et Patriarchis vifus eft. " lile vero Dei Verbum fuit, qui et Dei Filius, et " ipfe Deus et Dominus vocatur." Eundem efte docet " qui locutus eft IJraelitis in monte Sinaty ' C. 5. ^ Dem. Evang. L. v. C. 13, 14, &c. " dicens, ex collathne Vet. et Nov. 'Tejlamenti. 41 1 " dicens, Kgo /urn Dominus Deus tuus \ eundem pr^l. '* qiiem Mojes et Prefbyteri IJraelis viderunt, et ^^• '' qui gloriam fuam Mofi exhibuit." Neqiie folum Patres prlmjevi, verum etiam ' veteres Jud.^i hrec Scriptiir^e loca de Dei Filio interpretantur. Ubi in Vetere T'ejlamento legi- mus Jehovam Patriarchis aut Moji apparuifle, Chal- daica Paraphrafes Verhum Domini diciint apparuifle. Philo etiam Judceus aflerit Verbum Dei verum Mofi et Patriarchis apparuifle, et hoc Verhum docet eflTe " Filium Dei primogenitum , fempiternam Dei '^ imaginem, Mundi Creatorem, asternum Fer- *^ him asterni Patris, validifllmum et firmiflimum '^ rerum univerfarum col u men." ^ Vid, Jllsx Judgment of the Jewifh Church, C. i 2. p. i 2. Bulii Def, Fid, Nic. Seft. i. C. i. PRiE- BHBaEaaaaaa PR ^LECTIO V. De Teflimonlis divinae Chrifti Nature quas ex collatione Veteris et Novi Teftamenti peti pofiunt. J o H. xii. 41. TccuTcc eiTTgi/ HadicLi 'ore atcTg t>]V J'o^cfi ctvToZ, j^ iAoLAWi 'Tti^lCLVTOV, PR^L. OUPERIORIBUS Pr^leaionibus ex collatione _ k^» Ft'/(?r/j £■/ 7V(?x;/ ^ejiamenli Chrijlum efle D^-^w oftendimus. Ecce vobis aliud teftimonium, iibi ea, quse in Vetere Tejiamento de Z)^d? dicuntur de Chrijio inteliigendaefle docet Evangelium. Corn- mate prsecedenti verba ex Efaia Propheta citaverat Johannes quibus Judaorum ca^citatem et increduli- tatem prasmonftravit. Deinde hsec fubjicit — Hac dixit Efaias^ quando vidit gloriam ejus, et locutus efl de eo. Cujus vero gloriam vidit Propheta, et de quo locutus De Divina Chrijll Natura Sec. / 1^ locutus eft ? De Jdfu nempe Chrijlo: De eo enim in pr^l. prscedentibus loquitur Evangelijla. Jefus, inquir, ^• tot miracula coram illis ediderat, et tamen in eum non crediderunt. Deinde docet haec a Propheta praidi^la elTe. Et poft hsec fequitur — Nihilominus multi ex Primipibus crediderunt in eum — nempe in Jefum Chri- Jliim. De Chrijio igitur loquitur Efaias, et Chrijli gloriam vidit. Jam igitur Prophetam confulamus, cujus hsec funt verba — * Ayino^ quo mortuus eji Rex Uzziab, vidi Dominum injident em folio celfo et elato^ et fimhria ejus complebant Templum. Seraphim ajlantes fuperne erant ei, fenis alis unufquifque^ hinis tegehat faciem Juam, et hinis tegehat pedes ^ et hinis volabat. Et alter ad alterum clamabat, et dicehat — SanSius^ fan£liis^ fan^us, Jehovah exercituum •, implet terram univerfam gloria ejus, Et commoti funt poftes liminum voce in- clamante \ et domus impleta ejl fumo. Et dixi, Va mihi, quandoquidem excifus fum^ vir enim ego fum pol- lutis labiis^ et in medio populi cujus polluta funt labia ego habitOy cum Rcgem Jehcvam exercituum viderint oculi mei. Deinde paucis interjeflis fequuntur ilia quae ab Evangelijia citantur. Hie igitur videmus ilium cujus gloriam Efaias vidit, fuifle Dominum folio in templo inftdentem, Jehovam exercituum. Sed jam antea oftendimus Jehovam efTe nomen fummo Deo proprium, et ei foli competere, qui eft^ternus, et immutabilis, et neceflario exiftit. Neque quif- quam alius, prseter fummum Deum, Dominus exerci- » If. vi. I, &c. tuum 414 D^ Divma Chrijii Natura VRML, tuum vocatur. Ita loquitur Hieremias — ° Deus efi ' maximus^ potentijftmiis^ Jehovah exercituum nomen ejus eft. Cui conlentit Amos ' Propheta — Ecce tile qui formavit montes^ et creavit fpiritwn, et indicat homini qua fit ejus mediiatio — Jehovah Deus exercituum nomen ejus. Denique Efaias ipfe ita loquitur — ^ Ita dicit Jehovah Rex Ifraelis^ et Redemptor ejus Jehovah ex- ercituum^ Ego primus, et ego ultimus, et prater me nullus ejl Deus. Sunt qui Deum vocari Do?mnum exercituum exiftimant propterea quod '" Deus eft ex- ercituum Ifraelis^ ^ Dominus in pralio fortis. Sit ita j ied Deum potiori jure Dominum exercituum vocari arbitror ex eo quod Jngcli^ cxercitus ccelorum, eum colunt, eique famulantur. Ita Micaiah Propheta Ahahwn Regem allocutus eft — ^ Vidi Jehovam folio fuo infidentem, et omnem exercitum ccelorum ei ajlantem. Rurfus hasc legimus in Pfalmis — ^ Laudate eum om- ms Angeli ejus ; laudate eum cmnes exercitus ejus. Et hoc tituio aptiffime Deus infigniri vidctur, quando defcribitur in templo Tuo habitans, ubi lolio fuo di- citur infidere innumero Ayigelorum famulitio comi- tatus. Hinc fepe vacatur ' Dominus exercituum Cherubim infidens. Qiiacunque vero ratione Do- minus exercituum vocatur, conftat eundem z^t fum- mum Deum, " cujus eft praelium, qui lolus belli cventus moderatur •, ' quern rurftis Jolum exercitus '* Jer. xxxii. 18. ' Amos iv. 13. "^ If. xliv. 6. ^ I Sam. xvii. 45. f Plalm. xxiv. 8. 2 1 Reg. xxii. 19. •» Pfalm. cxiviii ?. " 5am. iv. 4. ^2 Paralip. xx. 15. » Neh, ix. 6. ctelorum ex collatiofie Vet. et Nov. Ttejlamenti. 415 Cfflorum adoraty "" et mille millium ei deferviunt. Et PR^L, profefto illi, ciijus gloriam Efaias vidit, famulan- ^' tiir Seraphim J honorem et cultum ei tribuunt, clamantes — San^us, Jan^us^ JanSiuSy Jehovah exer- cituum. Et fimili prorfus forma in Apocalyffiy "quatiior animalia, quas Cherubim effigie expri- miint, gloriam et honorem tribuunt illi qui folio infidebat, dicentia — San5fuSy JanBuSy Jan^iiSy Do- minus Deus omnipotensy qui erat, qui ejl y et qui venturus efi. Quandoquidem igitur docet Apojlolus Chriftum elTc ilium, cujus gloriam Efaias vidit, exinde patet ilium ^^t Jehovam Dominum exerci- tuum, quem Angeli Dei colunt, verum Deum, Quid vero Efaias hie vidit ? — Vidit Dominum in templo, tanquam in fuo palatio, folio infidentem, gloria amiftum, Angelorum famulitio ftipatum. Qusramus igitur quis hie erat, qui ibi fedebat, et gloriam fuam exhibebat. In fuperioribus vidi- mus Filium Dei fuilTe, qui Abrahamo et Patriarchis vifus eft, qui apparuit Mofi in monte Si?taiy qui Ifraelitas ex Mgypto exemit, qui illos per defer- tum duxit, et Legem iis tradidit. Legimus glo- riam Dei in monte Sinai commoratam elTej et eadem gloria poftea tabernaculum implevit. Je- hovah juflit ° Mo/en facrarium ei facer e, ut inter eos habitaret. In hoc ei praecepit arcam ponere, et fuper earn operculuniy quod Propitiatorium vocatury et in extremitatibus ejus duos ex aiiro Cherubim. '^ At- ^Dan.vii. 10. " Apoc. iv. 8. • Exod.xxv. i,&c. p lb. 22. que 41 6 T)e Divina Chr'ijli Nafura PRiEL. q^ue ibi, dicit Jehovah Mcfi^ conveniam tecum, et _ loquar tecum e Jiiperlore -parte Propitiatorii, e medio duorum Cherubim, qui Junt Juper arcam teftimonii, omnia qu^cunqiie tibi pr^cepero referenda fiUis IJraelis, Et poftquam tabernaculum cum ejus fupellec- tili ereftum eflet, "^ operuit nubes tentorium convcntus, et gloria Jehov^ implevit tabernaculum. Alio loco dicitur Mofes, 'cum ingrederetur in tentorium convent uSj audivifje vocem loquentss cum eo e parte Juperiore propitiatorii, quod erat Juper arcam teftimonii, e medio duorum Cherubim. Rurfus alio loco fie fcriptum legimus ^ — Edixit Jehovah Mofi, die Aa- roni fratri tuo, ut ne ingrediatur quovis tempore in locum Jan^um intra velum, ante propitiatorium quod ejl Jupra arcam, ne moriatur ■■, nam ego in nube appa- rebo, Juper Propitiatorium. Dc^nique, cum Solojnon templum lei redificafiet, 'dicitur nubes implevijje domum Jehov^e. Et non potueriint Jacerdotes confijlere ad minljlrandum pr,e nube ; nam gloria Jehov Joh. i. 14. ' Apoc. xxi. 2, &c. * Luc. ii. 32. « I Cor. ii. 8. " Heb. i. 3. " Coaf. Mat. xvii. 2. Apoc. i. 13. D d 3 iiacum» 422 De Divina Chrifti Natura PRtEL. natum, quas in facrario efFiilfit. Ibi fe manifeftavit _ fplendore elucens nubibus circumcindo : Ibi folio infedit Angelorum choro ftipatus. Et ipfe prsedixit fe " in rerum omnium confummatione venturum in nu- hihus cxli cum potentia et gloria multa ; ^ venturum in fua Gloria et Patris ; ^ omnes Dei Angelos ei adfuturos, et fe in folio Gloria fua Jeffurum. Et Paulus Apofio- lus ^ docet Dominum Jefum compariturum effe ex ccelo in flanwia ignis — [xn Ayyihav ^uvayLica aur^ — cum An- gelis Gloria fua. llle igitur, qui Gloria ami6lus jolio infidehat in templo, erat Dei Filius Dominus Je- fus Chrifus. Jam rurfus in manus fumamus Veteris Tefiamenti codicem, et videamus qualia de eo dicuntur, qui In facrario fedit inter Cherubim. ^ Mofes in cantico fuo ita Jehovam afFatur — Introduces eos, et plant abis • eos in monte poffeffionis tua, loco quern fecijli in habit a- tionem tibi, O Jehovah, in facrario., Domine, quod ma- nus tua paraverunt. Huic Domino Jehova, qui hie dicitur in facrario habitaturus effe, Mofes., et filii Ifraelis., gratias egerunt, tanquam illi qui eos e manu Mgjptiorum eripuit, et Pharaonem cum ejus exercicu in mari rubro demerfit. '^ Ilium agnove- runt Deum efje fuum., et Pat rum eorum Deum -, ''Illi nullum inter Deos effe ftmilem dixerunt : Ilium effe magnificum fan^titate., reverendum laudibus., mirifcum: • Ilium in omnia facula regnaturum : ^ Ilium deni- * Matt. xxiv. 30. y Luc. ix. 26. ^ Matt. xxv. 31. "zTheff. i. 7. '' Exod. XV. 17. ' lb. 2. ^Ib. 11. « lb. 18. f lb. 13. que ex collatione Vet, et Nov, 'tejlamenti. 423 que agnovcrunt populum ftium redemijfe^ et roborefuo PR^L. diicere in fan5ium fuum domicilium, • In fiiperioribus Praeleftionibus oftendimus Chrif- turn fuifle ilium, qui Ifraelitas per defertum duxit, qui pr^eivit illis in columna nubis interdiu, et ia columna ignis per nodlem. ^ Tabernaculo jam e- red:o h^ec nuhes illud cooperuii, et Gloria JehovcC il- lud implevit — Et cum nuhes hac fublata fuerit a tabernaculo^ turn denique proficifcebantur Filii Ifra- elis \ et in loco uhi refedit h^c nuhes, ibi cajira fi- gehant. Ex mandato Jehov^e proficifcebantur, (inquit Mofes), et ex mandato Jehova caftrafigebant. Porro, ^ quoties Area progrederetur, dixit Mofes, Surge Je- hovah, et difpergentur hoftes tut, fugientque inimici tui a te — Et cum ea cojtjijleret, dixit, Revertere, Jehovah, ad myriadas Ifraelis. Et ubicunque haec Area foderis ^oi\i2L erz.t, ibi Deus Ifraelis prasfens fuifle exiftimabatur. Ifraelita jam a Philijiais praelio fuperati, dixerunt — ' Accer- famus nobis a Shiloh arcam foederis Jehova:^ et veniet inter nos, et fervabit nos e manu hofiium nofirorum — Et cum veniret area foederis J eh ova in cafira, vociferati funt Ifraelita clamore magno, et ohftrepuit terra — Et Philifiai timuerunt, dixerunt enini, Deus venit in caflra. V/e nobis I quis enim nos eripiet e manu magni hujus Dei ? Hie efi ilk Deus, qui percujfu Aigyptios omnibus plagis in defer to. Rurfus, ^ cum incoU Bethjhe- e Num. ix. 15, &c. Conf. Exod. xl. 34, &c. ^ Num. ^' 35' 3<^« * » Sam. iv. 3, &c. " vi. 19. D d 4 mejh V. 424 Ds Divina Chrijli Natura PR^L' mcjh plaga affeSfi fuerint, quia infpexerani Arcam Je- hova^ dixerunt, ^uis poterit Jiare coram Jehova Deo ijlo fan5lo ? Et Ifraelit^y ' quamdiu Area ab illis abfuerat, Jehova abfentiam dicuntur lamentati ejfe. Et pofthsec David ""Rex Hierofolymam deduxit arcam Vei^ cujus nomen vacatur Jehovah exercituum^ qui infidet Cherubim. David vero^ et iota domus If- raelis gejiiehat l^etitta coram Jehova. Hunc Jehovam exercituum, qui in/edit Cherubim, Ifraelita lemper in rebu3 dubiis confuluerunt ; at- que ille refponfa dedit voce andibili ex hac ejus fede in Sacrario prodeunte. Hie, uti fupra vidimus, Jehovah Mofi obviam venit, et et locutus ejl, qui audi- vit vocem loquentis cum eo e fuperiore parte Propitia- torii.) quod erat fuper arcam tefiimonii, e medio duorum Cherubim. Et Mofe jam ferme moriente, Deus in ejus locum JojJmam fubftituit — " Ille., inquit, coram Kleazare facer dote Jiabit, et rogabit ei de judicio Urim coram Jehova ; ad ejus verbum exibunt^ et ad ejus verbum redibunt. Etprofedlo pluribus in locislegimus Ifra' elitas et eorum duces a Jehova confilium petiifle. Et fpeciatim Jud. xx. 26. omnes filii Ifraelis dicuntur af- cendijfe, et veniffe ad domum Dei^ et a Jehova confilium pe- tiiffe \ nam ibi erat area fcederis Dei illis diebus. Et Phi- nehas Filius Eleazaris ftabat coram ilia. Atque hinc Sacrarium^HveSan^um San^orum, unde haec refponfa ' I Sam. vii. 2. "2 Sam. vl. i, &c. " Num. xxvii. 21. dabantur ex collatione Vet. et Nov. Tefiamenti, 425 dabantur, in S. S. aliquoties vocatur — -^^^T — iive pr^el. V. Oraculum. ' Et verfus hoc Sacrarium Jfraelita omnem divi- num cultum diiexerunt. ° Juflit eos Deus holocau- Jlum perpetuttm afferre ad portam tentorii conventus co- ram Jehova ; 7iam ibi, inquic Deus^ conveniam vobif- cum, et te alloquar. Et ibi conveniam cum filiis Ifrae- lisy et fan^ijicabitur tentorium mea gloria. Rurfus, ^ juflit eos altare fuffitus ponere ante velum, quod erat juxta arcam tejlimonii, ante Propitiatorium^ quod erat fupra tejlimonium , nam ibiy inquir, tecum conveniam. Et Aaron fuper eo fuffitmn adoiebit — fitffitum perpe- tuum coram Jehova. Porro, '^ fanguis hojii^ pro peccato feptem vicibus afpergendus erat coram Jehova ante ve- lum facrarii. ■" Ad Aaronis munus pertinebat ferre nomina jiliorum Jfraelis in thorace judicii^ cum ingrede- retur in fan£ium locum^ in tnonumentum coram Jehova ' continuo. Sed ' in San^um San^iorum intra velum non fuit ei permijfum ingredi quovis tempore ; fed femel dun- taxat in anno in folenni die expiationis, Illo die jube- batur fuffitum igni imponere coram Jehova^ ut tegat nubes fuffitus Propitiatorium, et accipere de fanguine juvenci^ et infpergere digito fuo Propitiatorium verfus Orientem feptem vicibus. I mo et preces quoque If- raelita verfus hoc Sacrarium direxerunr. ' Audi (inquit Dt^wJ) vocem precum jnearum^ dum inclamoy ° Exod. xxix. 42, &c. P XXX. 6, &c. '' Lev. iv. 6. ' Exod. xxviij. 29. ' Lev. xvi. Heb. ix, 7. * P/alm, xxviii. 2. dum 426 De Divina Chrijli Natura PRiEL. dum at t olio manus verfiis adytum Sacrarii tui—''yy^ ' "l^lp Rurfus — " Coram diis, five Angelis^ tihi eanam ; procidam fupplex ante fan£lmn tuum temphim. ^ Quin etiam in exteris regionibiis agentes JudA preces fuas obtulernnt verfus Hierofolymam, et verfus tern- plumy quod Deus ibi ad[ilcaverat. " Solomon Rex, templo jam extrudlo, et area fee- deris Jchova ibi collocata, dixit fe domum adificajfe nomini Jehov^ Dei Ifrae/is, et ita hunc Deum atfatus eft- — *' Surge Jehovah Deus, occupa banc fedem tuam^ tUy et area roboris tui. Hide Jehov^e, qui ha^enus in tentorio et tabernaculo refedit, et cui jam domum So- lomon ^dificaveraty Rex preces folennes fudit, in qiiibus ilium appellat Jehovam Deum Ifraelis^ cui millus Deus efi fimilis, in cadis fupra, aut in terra in- fra ; qui fervat fadus, et benignitatcm^ erga fervos fuos ; cujus domicilium eji ccelum, quern vero neque cceli, neque ccsli ccelorutn caper e pojfunt \ qui preces et vota audit, qui pec cat a remit tit, et qui folus cor da movit om- tiium filiorum hominis. Ad eundem Jehovam., in rebus anguftis Rex Je- hcJJjaphat confugit — ' M quarendum Jehovam ant' mum appulit, et jejunium indixit toti Juda. Itaque congregati funt omnes Judai ad opem petendam a Je- hova ; imo ex omnibus civitatibus Juda convenerunt ad petendum Jehovam, Et Jehofioaphat fietit in conventu " Pfalm. cxxxviii. 1,2. ^ J Reg. viii. 44, 45. Dan. vi. 10. Jon. ii. 4, 7. * i Reg. viii. i, &c. 2 Paralip, V. 2. y lb. vi. 41. 2 lb. XX, 3, &c. Jud^ ex collat'ione Vet. et Nov, Teftamenti, 427 Jud<£y et Hierofolymitarurn , in domo Jekov^ ante ?RJ£.L. atrium novum y et dixit, O Jehovah Deus patrum nojirorumy nonne tu ille Deus in ca:iis, et tu domina- ris in omnia regna gentium, et in tua manu vis et po- tentia, et nemo Jtare poteji contra te ? Nonne tu Deus nojler ? Expulijii incolas terra hujus ante populum tuum Ifraelem, et iradidijii earn Jemini Abraha amid tut in perpetuum. Et in ilia conjederunt, et adijicaverunt tibi in ilia JanSiuarium tuo nomini , dicentes , Si ob- venerit nobis malum, gladius, judicium, aut peftis, five fames, et nos Jleterimus ante domum hanc coram te, (quippe nomen tuum eji in domo hac), et te inclama- verimus in angujiiis nojiris, tunc tu audies, et nos Jer- vabis. Hezekiah itidem in fLimmas angiiflias addii6lus ad Jehovam in templo habitantem fe recepit. ^ In domum Jehov^ ajcendit, et ita Jehovam Jupplex ora- vit, O Jehovah Deus Ifraelis, qui Cherubim infides, tu ille Deus Joins omnium regnorum terra; tu fecijliccclos, et terram. — Itaque nunc, Jehovah Deus nojler, libera nos e manu Senacherib, ut cognojcant omnia regna terra te Jehovam ejfe Deumjolum. His accedunt plurima e PJalmis, aliifque Scrip- turis teftimonia, qu^ proxima Pra;le(5tione addu- cam. " 2 Reg. xix. I 5. &'C. PRiE. PR^LECTIO VI. De Teftimoniis divince Chrlfti Naturae qus ex coUatione Veteris et Novi Teflamenti peti pofTunt. J o H. xii. 41. TcaiTci iiTtiv HacLia.?, 'on ^St t^v <^o^cu ccktou x^ eAxAviae "srepj ojjtov. PR^L. ^ "W I S verbis docet Evangelijia ilium cujus ' I ^1 Gloriam vidit EJaias Chrijium fuifle, qui tamen apud Prophetam, Jehovahj Domi- nas exercitmim vocatur. Et Seraphim ibidem de- pinguntur ei defervientes, et Gloriam et cultum tribuentes. Superior! Pr^leftione vidimus Deum Ifraelis in Sacrario fe prjefentem exhibuifle inter Cherubim, in vifibili forma Gloria nujoibus et denfa caligine circumfept^, et multa in ^S". Scripturis prse- clara et magnifica de eo dici, qui ibi inter Cheru- bim De Divina Chrijli Natura Sec, 429 himJoliQ infidehat. Atqui reftant alia qiiampluri- PR^EL. ma teftimonia, quas jam mihi citanda funt. ^■'• Pfalmus vicefimus quartus, ut omnes fere con- fentiunt, eo tempore compofitus eft, quo Rex David At cam ad Zionem dediixit. li qui Arc^e prasi- bant ita prsecinebant — Attollite ■porta capita vejlra, et attollite vos^ ojlia : coUatione Vet. et Nov. I'eJiameTiti, 4.3 ^ tefimo fecundo — I'u Deus, in frincipio terrce fimda- PR^L. menta jecifii-y et cceli Junt opera m annum tuarum. lilt ^^* peribunt; tu autem manes ; et omnes ut vejiimentum vete- rajcent ; ac veluti ami£lum eos complicabis^ et muta- huntur \ tu autem idem es^ et anni tut non deficient. Mirabuntur fortafle quidam hsc ab Apofiolo Filio tribui, quae videntur de Deo Patre dici. Sed e commate decimo feptimo, ubi legimus Jehovam, cum Zionem sedificaverit, appariturum in Gloria fua, intelligere licet P/alten hie loqui de Domino, qui ibi in Gloria apparuit. Et ex his Apofi;oli verbis difcimus ilium fuiiTe Dei Filium, et porro eundem asternum, immutabilem, Creatorem coeli et terrae. His teftimoniis plura adjici poterant; fed ex his qu£e prolata funt abunde conftat ilium, qui /olio in templo inftdeb at gloria amiftus, fuiiTe verum et vivum Deum. Illi omnia nomina, et attributa I'm Dei affignantur. Ille appellatur'' Jehovah, Dominus exercituum, "Deus Deorum, ^ Deus excel- JuSy " OmnipotenSy ^ Deus fortis Jacobi, ^ Deus Jan£fus Jfraelisy ^'Deus Patrum eorum, ^ qui fxdus pepigit cum AbrahaniOy IJaaco, et Jacobo, ^ Deus Ifraelis cujus illi erant populus et h^reditasy ^ ille qui vijus eji in monte Sinai y "" et Legem dedit IJraeli, " qui illos ex ^-Egypto ^ If. vi. 3, 5. <" Pfalm. 1. I. ■* Ixxviii. 56. ' Ixvlii. 14. f cxxxii. 2, 5. g Ixxviii. 41. ^2 Paralip. xx. 6. ^ Pfalm. cv.g, 10. "^ i Reg. viii. 23, 51. 'Pfalm Ixviii. 8. * Ixxviii. 5. " Num. x. 33, &c. Pfalm. Ixviii. 7. Vol. II. E e exemit /^n^ De Dhiria Cbrijli Natura PR-SL. exemiij per defer turn diixiiy "et Canan.MS coram illis ^^' expuUt. ^ Cceliim ejus do^niciUum eft ^ '^tlle fecit cce- hs et terram. * Illi preces ferebantur, ^fu£itus ado- lebatur, facrificia maftabantur, " vota et gratia red- debantur. Ille eft "'aeternus, immutabilis, ''omni- praefens, yomnifciens, ""omnipotens. Non ille Deus qiiidam tutelaris, unius duntaxat gentis cuftos, et dominus : * Nam ille Deus folus omnium 'regnorum terr^e^ et dominatur in omnia regna gentium: * Terra eft ejus, et ejus plenitude , orbis telluris, et qui in ea habitant, Non ille minor quidam DeuSy aut improprie fic didlus-: ""Eft Deus Deorum, '^elatus fupra omnes DeoSy et iJlum omnes Angeli adorant i * nullus inter Deos iUifimilis\ ^ ille Deus Jehovah y ille folus. Atque oftendimus hunc Deum Ifraelisy qui inter Cherubim folio infedity effe Filium Deiy qui fuo demum tempore Caro faSius efty et inter nos habi- tavit, Illis, qui hunc fuiffe Angelum creatum Dei perfonam fuftinentem opinantur, fatis in penulti- ma Praele<5tione refponfum eft. Et quo longius progredimur, eo magis increfcit, et vires eundo colligit argumentum. Quis mentis integer credi- " 2 Paralip. xx. 7. p i Reg. viii. 3X). '^ 2 Reg. xix. 15. 'I Reg. viii. 22. * Exod. xxx. 7. « Levit. xvi. » I. 14. ^ cii. 12. * 1 Reg. viii. 27. y lb. 39. '^ 2 Paralip. xx. 6. * 2 Reg. xix. 15. ^ Pfalm. xxiv. 1. ' 1. i. ^ xcvii. 7, 9. * Exod. »v. II. ^2 Reg. ?ix. 19. derit ex collatione Vet. et Noo). I'eftamenti. 435 derit fummum Deumy ciijus nomen eft Zelotei, PR^L. cuipiam creato gloriam, cukum, et folium fuum pofle concedere ? Quis fanus dixerit Angelum crcatum nomine et titulo Dei altilTimi, a principio ad finem VeterisT'eftamenti, infigniri, gloriofiflimum et fumme reverendiim Jebov^e nomen fibi vendi- . eare, folio Dei infiderey in temp to Dei hahitare et prae- fidere, fuo nomine Leges tradere, Oracula edere, preces audire, beneficia largiri, peccata condo- nare ? Quid hoc nifi (id quod ^Apofiolus Antichrijlo exprobrat) Je extollere ftipra omne quod Deus va- catur, aut quod colitur, et ut Deus in templo Dei Jedere, et Je tanquam Deum oftentare ? Quid hoc nifi ipfius Dei legem dicere ad eandem Idololatri- am facem prseferre, quse omnes terrae gentes oc- cupavit ? Imo e contrario haec ipfa Lex eo praeci- pue confilio lata eft, ut omnem Idololatriam exterminaret, et unius veri Dei cultum ftabiliret. Primum Legis pi-asceptum hoc eft — ^Nullos alios Deos prater me habebis. — ^ Audi^ O Ifrael^ (inquic Mofes), Jehovah Deus nojier Jehovah unus ejl. De- nique ita Deus ipfe per EJaiam loquitur — ^Egojum Jehovah J hoc meum ejl nomen j et gloriam meam alii non daho. Veruntamen hjec ipfa dicuntur de illo, cujus Gloria templum implevit. Ita Solomon eum com- pellat — 1 0 Jehovah^ Deus Ifraelis, nullus ejl Deus Jimilis tibi in ccelis Jupra., aut in terra injra-^tu Jolus 8 2 Thef. ii. 4. ^ Exod. xx. 3. * Deut. vi. 4. * \S. xlii. %. ' I Reg. \iii 23, 29. E e 2 nojli 43 6 ■£) 255, 288,298, 359. '• quartum ex collatione Vet. et Nov. T^ejlamentl 441 «' quantum de Chrifto loqui intelligir, et exinde pro- pr^l. *' bat eum Bominum exercituum vocari. Pfalmos ^^- " infuper nonagefimum fextum, feptimum, et no- ** num, de Chrijlo interpretatur; ilium vulteiTe Je- " hovam^ qui fecit coelos, quern omnes Angeli ado- " rant, qui fedit inter Cherubim.^' ' Tertullianus quoqiie docet " Filium fuifTe Dei, ** qui Efai<£ et Ezekieli vifus eft.". » His accedit Cyprianus, qui Pfalmos vicefimum quartum, quinquagefimum, fexagefimum o6lavum, et nonagefimum feptimum, de Chrijto interpretatur, ** docetque ilium effe Dominum virtutum, Dominmn " fortem et potentem, Demn Deorum, cujus in Swn " fpecies decoris." ' Imo probat " Chriftum effe " Deum, ex eo quod Pfaltes die it — Cantate Deo, *' pfallite nomini ejus, viam facite ei qui afcendit in oc- ** cafum. Dens, five Jehovah, ?iomen illi.'' Ha(5tenus ordine continue noftrum proceffit ar- gumentum. Jam oftendimus Filium ubique in Vetere T'ejiamento a principio ufquc ad finem, tan- quam Deum nobis commonftrari, et omnia divine nature nomina et aitributa ei afcribi. Quan- docunque Pater fe humano generi manifeftaverit, ilium Filii minifterio ufum effe vidimus. Per ilium Mundum creavit : Ille Deus eral Ahrahami^ Ifaaci, et Jacobi; ille his Patriarchis vilus et locutus eft : Ille Mof in rubo apparuit -, ille Deus erat Ifraelis, ' Adv. Prax. C. 14. =* Lib. ii. adv Jud. C. 28, 29. * lb. C. 6 . qui 442 De Dhina Chrijii Natura &c. PR^L. qui miracula fua in Mgypto edidit; qui Ifraelitas per defertum duxit ; qui illis locutus eft in monte Sinai^ et Legem iis promulgavit -, qui in Gloria fe exhibuit, folio injidens inter Cherubim^ fupra pro- pitiatorium \ quern omnes Jud.^i precibus, votis, et facrificiis colebanr. Acque \v^£C omnia per conti- , uyam fenem dedu6ta, et inter fe cohaerentia, fe mutuo corroborant, et confirmant. Et profedlo homini Chrijiiano in hoc magnopere laetandum eft, quod uterque S. S. codex tarn amice inter fe con- veniant, et iibiqiie fibi invicem refpondeant. Ea- ' dem dodrina", forma per omnes S. S. partes diffun- ditur. Eandem fidem ampleflimur, quae et olim Viris fanftis tradita eft -, eundem colimus, "" qui erat a prindpio, Deum Jfraelis^ "" ft£Culorum antiqiiorum Riipem, " Jefum Chrijlum eundem heri^ hodie^ et in a- ternum. Et h^EC noftra fides quam maxime confir- matur veterum Patrum teftimoniis, qui omnes has Scripturas eodem modo interpretantur. Nihil novi docemus •, fed veteris fidei formulam tenemus, qua2 a principio tradita eft, quam a primasvis fasculis ad hunc ufque diem Ecclefm Chrijiiana amplexaeft, " I Joh, ii. 13. w li. xxvi. 4. " Heb. xiii. 8. PRiE- PRu^LECTIO VII. De Teftinioniis divinae Chrifti Naturae quae ex collatione Veteris et Novi Teftamenti peti pofTunt. Matt. i. 22, 23. TofTo J^g oAov yeyom, Ivct wM^co^i^ To p'S^i vtcq tou KvfiQu J'lx tou W^Q(py]rov^ AgyovT(^' 'icTou, >i croyo-i T3 ovo/aa (Xktou 'E M M A N O T H A* 0 g5"J /Ltt^i^f^Wi'JO/J^OV, MeS' )f|USy 0 ©205. IN praecedentibns, ex collatione Veteris et A^oiy/ pr^l, Tejlamenli, Chrijlum effe D^w;;? demonftravimus. ^^^' Atque hadtenus ferie continua noftrum pro- cefTit argumentum. Oftendimus Chrijlum ubique in Vetere ^ejfamento tanquam Dei Filium prasdicari. Illius 444 De Divma Chrijli Natura PR^L. Illius miniilerio Pairem in omnibus erga hominesf VII ' negotiis ufum efTe loquuntur Scripture. Per ilium Pater Mundum creavit : Ille erat Deus Abrahami^ Jfaaci^ et Jacobi ; ille his Patriarchis vifus, et locu- tus eft : Hie Mofi in rubo apparuit •, ille Deus erat Ifraelis^ qui miracula fua in Mgypto edidit, qui If- raelitas per defer turn duxir, qui illis locutus eft in monte Sinaiy et legem iis promulgavit j qui de- nique in gloria fe exhibuit in tabernaculo, et tern- plo, folio inftdens inter Cherubim^ quern omnes Ju- dai precibus, votis, et facrificiis colebant. Sunt vero et ali^ fententise complures, quce in Novo 'iejlamento citantur, et ibi de Chrijlo intelliguntur, ubi tamen in Vetere 'Tejlamento Scriptor de Beo fum- mo loquitur. Inter hsec eminet haec Prophetia ab Evangelijla ex Efaia c'lVdU. Prsedixit ' £/tf/^j Virginem conceptu- ram, et parituram Filium, et vocaturam nomen ejus Emmanuel. Docet Evangelijia hanc Prophetiam Jefu Chrijio nato adimpletam efle, et ilium efTe hunc Fi- lium, quem Virgo paritura erat, et cui nomen hoc tribuendum erat. llli igitur hoc nomen competit, et proinde ille vere erat Deus nobifcumy Homo fimul ct Deus. Sed hjEC res altius repetenda eft, et priufquam ad hanc Prophetiam exponendam nos accingamus,qu£e- dam prasmittenda funt de natura hujus et fimilium Prophetiarum. Sunt qui reclamant duplicem fen- ^ If. vii. 14. ium ex callattone Vet, et Nov. T'ejlainejitl. o^ac fum uni et eidem Prophetia: afcribi non pofTe, PR^el. neque duplicem eventum eadem Prophetia prae- ^^^* fignificari. Qiiippe timent hi ne hac ratione in- certus et ambiginis reddatur Prophetiarum ienfus. Sunt e contra, qui omnia in allegorias, et figuras trahunt, et e qualibet fere claufula, et vocula, my- fteria expifcantur. Sed tutius media via incede- mus. Non ego Prophetias veJlem in duplicem fenfum pro arbitrio trahi, nifi ubi S. S. authori- tas, aut rei evidentia poftulat ; neque res contra- rias, aut diverfas eadem Prophetia defignari dico ; fed eventus duntaxat fibi invicem cohjerentes ec fubordinatos. Sic igitur mecum flatuo. Magna pars Legis Ceremonialis figuram, et umbram Chrijli, et Evangelii^ cxprimebat. Agnus Pafcha- lis Typus erat Chrijli -, et iftud Prasceptum — '' Os ejus non frangetis — Prophetia erat in Chrijio adim- pleta. Sanduarium, et Sacrificia figuram et um- bram oftendebant rerum cceleflium. Neque fo- lum res et ceremoni^e, fed perfon^e etiam, et even- ta, Chrijltm^ et ejus Evangelium pr^efignificabant. David Typus erat Chrijli ; et proinde ipfe Chrijlus David vocatur. Ita quoque Jojhua^ Solomon^ alii- que. Res quoque geftjE Typi erant, et Prophe- tias. Exitus populi ex Mgypo figura erat rcdemp- tionis noftrsc per Chrijtum. Captivitas Babylonica difperfionem futuram Jud<£orum, et excidium Hi- erojolyime ultimi judicii diem adumbrabant. Inde '' ExoJ. xii. 46. fit 446 JO)e Divina Chrijlt Natura PR^L. fit, ut Prophets dum prEedicunteventum non longe ^^^' remotum, fimul aliud eventum remotius depin- gunt, cujus prior ille era*: Typus. Ita Domini noftri Prophetia de excidiu Hierofolym^ multa in fe continet, qUcE ad ultimi judicii diem fpedant. Da- . vid, de fuis aerumnis conquerens, poeticis utitur figuris, qu£ ad literam Chrtjli Paffionem defcri- bunt — ^ Transfixerunt manus, eS pedes meos\ partiun- tur vejlimenta mea inter fe, et pro indumento meo pro- jiciunt for tern. H^ec et fimilia, non nifi metapho- rice de Davide intelligi poflunt, quas tamen rcvera Chriflo acciderunt. Porro Prophetse duo fimul cventa in animo habentes, ut figuris utuntur, quae utrique competunt, ita ab uno evento tranfeunt ad alterum, rurlufque prius argumentum refumunr, et ita deinceps. Hujufmodi Prophetias mixtas licet vocare. Ita in exemplo jam allato Dominus nqfier, in Evangelio fecundum D. Matthaum, ca- pite vicefimo quarto, Hierofolyma excidium de- pingens figuris utitur, quae non proprie intelligi poffunt nifi de ultimi judicii die. Caput autem vicefimum quintum totum ad ilium fijpremum di- em pertinet. Hujufmodi eft etiam ha^c Efaia Pro- phetia, quas a noftro Evangelifia citatur, quani jana exponendam in manus fumim-us. Hasc Prophetia ab initio feptimi capitis ufque ad finem duodecimi continuatur. Caula hasc erat, ** Regnante Ahaz Judaa Rege magna vis hoftium «= Pfalm. xxii, 16, 18. «" 2 Reg. xvi. 5, &c. 2 Paralip. jxviii. 5. &c, in ex collatiom Vet. et Nov. 'tejlamentt, 447 in Jud<£am irrupit. Reges IJraelis et SyrU foe- PR^L. dere conjundi contra Judaos conjuraverant, et ^^'• nuper eos ingenti clade profligaverant, et Maafeiam Regis filiiim interfecerant, multofque alios popiili primores. Imo domum Davidis evertere et extirpare jam comminati fiint. Itaque filiiim quendam I'a- bealis ex alia ftirpe ortum Regem conftituerunt. • Videntur etiam nonnuUi ex tribii Judce ad hoftes defciviffe. Jud£ domum Davidis con- PR,£L, Iblatur Propheta in fummum difcrimen jam adduc- ^^^' tarn. Atque hoc etiam fignum prgefentem Dei openi '~~~~~' jubebat eos expe6tare. Idcirco commatibus decimo quinto, et fexto, Propheta Regem, adeoque omnes, turn contra famis, turn contra belli metum prsmu- nit i et pollicetur turn vidliis copiam eos habituros, turn Reges illos, quos tantopere timebant, brevi exterminandos efle. Siqui autem malunt comma decimumquintumcum decimo quarto, potius quam decimo fexto commate conjungere, non multum refragaborj eodem fere res recidit. Duas ha- bemus Prophetias, alteram de ventnro MeJJiai alteram de imminentis periculi propulfatione, Neque nefcius fum efle quofdam interpretcs Chrif- (ianoSy qui totam Prophetiam de E/ai^ filio in- telligunt. Quare his non alTentiar jam fupra dixi. Sed et hi quoque, faltem omnes qui quid fapiunt, hunc filium typum efle Cbriji cenfent, et ea, quas de hoc filio per figuram dicuntur, foli Chrijio proprie competere. Quocunque autem mo- do verba interpretamur, videmus Matth.^wn quae a Propheta difta funt de Chrijio intelligere. Chrijius igitur eft Immanuel. Non ei nafcenti hoc nomen datum eft -, ea igitur ratione dicitur Immanuel, quia ille proprie et revera eft quod illud nomen denotat — Deus nobifcum. Sunt autem qui conten- dunt nihil hie aliud fignificari quam Chrijio naf- cente Deum fe pntfentem hominibus oftendifle, F f 2 eodem 452 De Divina Chrifit Natura PRiEL. eodem fere modo ac Hierojolyma vocatiir ^Jehovah- ^^^' Shammah ; altare vocatur *'' Jehovah-Shalomy et rur- fus ' Jehovah-Nijftj non quod his rebus aliquid divinitatis ineflet ; fed ut fignificaretur Deum ibi fe praefentem exhibuiffe, et gloriam fuam patefe- cilTe. Sed difpar eft ratio rerum, et hominum. Loca et res inanimas nomina faspe fortiuntur ex rebus ibi geftis. Sed homines, quibus id quod nomen denotat poteft vere competere, ita plerum- que vocantur, quoniam ita revera funt. Sic ^ Abraham hoc nomine vocatus eft, quoniam vere erat Pater multarum gentium. Jacob ' IJrael vo- catus eft eo quod revera plurimum apud Deum valuit. Sic quoque Chrijius vocatus eft Immanuel, quoniam revera erat Deus nobijcum — Verbum erat DeuSi et fa5ius eft CarOj et habit avit nobijcum, Quippe ^ EJaias, aliique Prophetse, fsepe vocari pro effe ponunt. Ita in hac ipfa Prophetia eadem locutio eodem fenfu de Chrijlo ufurpatur (ut poftea videbimus) — Nomen ejus vocabitur — MirabiliS) Conjiliariusy Deus fortis. Sed pergamus cum Propheta. In fequentibus, per reliquam hujus capitis partem, pr^dicit Efaias Regem AJJyria non tantum Reges Syria et IJraelis debellaturum, fed ipfam etiam Judaam devaftatu- 8 Ezek. xlviii. 35, '' Jud. vi. 24.. ' Exod. xvii. 15. ^ Gen. xvii. 5. ' xxxii. 28. " Vid. If. i. 26. iv. 3. xlvii. 5. liv. 5, Ivi. 7. Ix. 14. Ixii. 12. Jer. iii. 17. Zech. viii. 3. rum ex collatlone Vet. et Nov, 'Tejlamenti, 453 rum. Atque hoc revera adimpletum eft diebus PR/EL ^ VII. Senacherib^ qui omnes Judce£ urbes munitas expug- _ navit. "Sed hsec et castera, quae nihil ad noftrum argumentum pertinent, curfim attingere fufficiet. Capite proximo legimus alium Prophets filium ex uxore natum efle, cui nomen dedit Maher- Jhalal-hap-baZi quo nomine fignificavit IJraelitaSj et Syrios brevi fpoliandos efle. Atque ut fuperius praedixerat hos Reges exterminandos efle, priuf- quam Shearjajhub adoleverit, ita hie vaticinatur Re- gem AJfyri^ divitias Damajci^ et fpolium Samaria abrepturum, antequam hie alter filius patrem et matrem appellare difceret. Rurfus, ut fupra, ita hie quoque pr^nunciat ipfam etiam Judaam ab A/)y- riis fpoliandam eflfe. Sed et hie, ut in omnibus fere Prophetiis, EJaias MeJJiam venturum refpicit; Digna funt quae notentur verba — Ala ejus expanfa implebunt latitudinem terra tiia^ 0 Immanuel. Quem- nam hie alloquitur Propheta? Haud, ut opinor, filium nuper natum. Neque ille ufpiam Immanuel vocatur ; neque potuit Judaa hac folenni appel- latione ejus terra vocari. Certe aliquem refpicit dignitate pollentem, telluris Dominum. Hie, ut fupra vidimus, non erat Hezekias, neque quifquam alius praster Filium Dei, qui ut nobijcum erat Ceus^ ita Deus erat Ifraelisj " cujus Jacob eft portio, et Jfrael /ors ejus hareditatis. " Jer, X. 16. Ffj PRiE- PR^ LECTIO VIII. .jjwjB>.w^.m^,Mff*"f*"-^ De Teftimoniis divinae Chrifti Naturae quae ex collatione Veteris et Novi Teftamenti peti pofTunt. Matt. i. 22, 23. TouTo /e oAov yeyovev, 'ivcl srA«p(a)5vi to p»5ev I'TTo tou Kfpfou J^jo. Tou Grpo(p»Toy, Myovrf^* 'loTou, >j GToipOlv©-' ev ycc5-p< gje*, Jt, rl^troLi i\ov, 59 PtaAe- ffouorj TO ovo/W,ot cLUToZ 'E M M A N O T H'A* 0 g5"i iJiibi^iJL'AnvofJbpo') ) Me3-' >j/^Sv 0 0eo?. PRi^EL. I^UPERIORI Praeleftione in Prophetia hie ci- • ^^^ tatailkiftranda operam pofui, et ex collatione Prophets et Evangelifi^e oftendi Chrijtum efle Deum. Sunt et alise partes hujus ejufdem Prophetise, ab aliis Novi Teftamenti fcriptoribus citatse, unde idem validius confirmari poterit. Expofitionem noftram De Divina Chrljli Natura &c. 455 noftram ufque ad caput oftavum produximus, ubi PR^EL. Propheta rurfus prius argumentum refumit, et Ju- • dais repromittit confilia foederatorum in nihilum interitura— nam (inquit)— ^}^'lj,t2y — Beus nobifcum» Immanuekm fuum nunquam e confpedu dimittit Efaias. Quis vero hie Immanuel? Idem omnino de quo prius loquebatur, qui erat cum Judais^ qui poftmodum caro fa5im efi^ et habit avit nohifcum^ ut ex fequentibus cum 'Novo Teftamento collatis liqui- diflime apparebit. Jubet fuos Propheta neque ti- mere, neque expavefcere •, deinde fubjicit — Jeho- vam exercituum ipfum fan£fificate ; et ipfefit vobis ter- ror, ipfe pavor. Et erit pro fan5fuario -, fed pro lapide offenjionis, et pro petra fcandali utrifque domibus IJra- elis ; pro laqueo et tendicula et qui habitat Hierofolyma. Hsec non ad ifta tempora attinent ; fed ad tempus quoddam futurum plane profpiciunt. Defignant quendam, qui futurus fit lapis offenjionis, et petra fcandali, non hoftibus qui terram invaferant, fed utrifque domibus Ifraelis ; et laqueus et tendicula Hiero- folyma incolis. Quis ifte fit docet ' Paulus Apojlolus. Judaos impegijfe dicit in lapidem offenfionis\ ficut fcriptum eft — Ecce pono in Sione lapidem offenfionis, et petram fcandali j et quifquis credit in eum non pude- fet. Apojtotus duas hie ex Efaia fententias refpieir, alteram modo citatam, alteram e capite vicefimo oc- tavo, commate decimo fexto, ubi haec habemus — Idcirco fic ait Dominus Jehovah, Ecce ego fundamen- * Rom. ix. 31, 32, 33. F f 4 turn 45^ De Divina Chrijli Natura PR^L, turn pofui in Zione lapidem, lapidem prohatijfimum, an- ' gularem^ freticfum^ fundamentum Jiabile, qui credit non fejiinabit ^ D." Peirus quoque binas has Pro- phetias citat — ^apropter etiam continetur in Scrip- tura, Ecce ego pono in Zione lapidem angularem^ elec- turn^ prctiofum -, et qui credit in eum non pudefiet. Vo* his igiiur honori eji qui creditis •, non credentibus autem lapis, quern reprobaverunt adificatores, hie faolus ejl caput anguU, et lapis offenfionis, et petra fcandali, nempe iis qui impingunt in fermonem non credentes. Uterque igitur hie Apoftolus teftatur Jefum Chrijium fuifle hunc lapidem, qui erat lapis angularis, pretiofus, fun- damentum fiabile, fan£iuarium credentibus; lapis au- tem offenfionis, et petra fcandali utrifque domibus If- raelis, iifque qui non obedierunt, neque credide- runt Evangelio. Utque Apofioli docent hunc, de quo Efaias hie loquitur, fuifie Jefum Chriftum, ita Prcpheta alTerit eundem effe Jehovam exercituum, qui folus verendus et timendus eft — Jehovam ex- ercituum ipfum fanSlificate ; et ipfe fit vobis terror, ipfe pavor. Et alio quoque in loco hasc Efaia verba, citat *• D. Petrus — Caterum metu eorum ne fitis per- terrefa5ii, neque conturhemini. Sed Dominum Deum fan5fificate in cordibus vejiris. In quibufdam melio- ris not£e MSS. hie legimus Dominum Chrijium \ et '' Reddunt Sept. Imerpretes — » |tAii KajotK^vt^n — quibus ver- bis refpondet Apoftoli citatio. Crediderim itaque eos pro It'^n* legiffe i^'^^S quse et verier Leftio videtur. * I Pet. ii. 6, &c. ^ iii. 14, 15. ita ex collatione Vet, et Nov. 'Tejlamenti, 457 ita etiam reddunt Verfio Vulgata, et Syriaca. Rur- PR.tL. fus Paulns Apofiolm quae in nono capite ex Ejaia ' citaverat, * proximo capite verbis difertis Chrijlo af- cribit — Si cGnfeJfus fueris ore tuo Dominum Je/im, et credideris in corde tuo, quod Deus eum fufcitavit ex mortuisy falvus eris. Deinde paucis interjedtis fiib- jicit ea quse in capite praecedenre citaverat — ^if- quis credit in eum non pudefiet. Porro commate fe- quenti hcEC adjicit— A^^^^w idem ejl Domijius cmniumy dives in omnes qui eum invocant, Quijquis enim invoca- verit nomen Domini falvus erit—q\i^ ultima verba ex ^ Joelis Prophetia citantur. Et hanc eandem Joelis Prophetiam ^ D. Petrus de Chrijlo interpretatur. Qtiod fi Hebraicum codicem confulamus, verba hsc funt — ^ifquis invocaverit nowen Jehov^ falvus erit. Ex his omnibus inter fe coUatis conftat Je- fum Chrijlum t^c Jehovam^ Dominum omnium, qui di- ves eji in omnes, qui eum invocant, qui et preces exau- dire poteft, et dona largiri. Ha<5tenus ergo vidi- mus Efaiam in hac fua PrOphetia ubique ad Meffia tempora profpicere. lUe eft Immanuel e virgine natus ; ille Deus nohifcum. llle etiam Deus erat Ifraelis, qui erat cum iis ; quern folum viri pii ti- mebant, et verebantur ; eorum Sanoiuariurr, Jeho- vah exercituum, qui in monte Zionis habit avit. I mo hoc vaticinium ad tempora aliqua remotiora per- tinere, ex his quoque verbis videtur colligi pofle — * Rom. X. 9. f Joelii. 32. « Aft. ii. 21. Obliga 45 8 De Divina Chrijii Natura VRJEh. '' Ohliga tejiimonium ; ohftgna legem inter meos dij- ^^^^' cifulos. Atqiie h^c e fequentibus certius confirmabun- tur. Propheta poftrema hnjus odtavi capitis parte, tempora monet imminere triftia ct srumnofa ; deinde prsedicit diem poftmodura efFulfuram lac- tam et fefti^^am. Hsc Propheria a D. Matth^o^ dicitur in Chrifto adimpleta efTe. Ut vero lenten- ti^E jam interpunguntur, et a noftra et plerifque Verfionibus rcddiintur, neque Evangelijia citatio facile vindicari poteft, neque fenfus commodus verbis ipfis affigi. Res omnis expedietur, fine voculae cujufpiam miitatione, aut tranfpofitione, modo fententiam refte interpungamus. Sex igi- tur verba priora noni capitis, qu^ fententiam mi- fere conturbantj cum Chaldaica Paraphafi, Vulgata aliifque nonnullis antiquis Verfionibus, ad caput prascedens relegarnus, et: ita nonum caput inci- pere facimus.— p^lt H^nS^ SpH ptTNnn Di^D no:3n pnnN»m 'hrs^:^ n^nN^I— qu^e ad literam verti pofTunt— L^/ tetnpus prius vilem fecit terram Zebulonis et terram Nephthalij ita tetnpus pojierius honorem ei afferet. Atque hasc fic interpretata apte concordant cum fequentibus, in quibus exponen- dis omnes fere interpretes confentiunt — Via maris, trans Jordanemy Galilaa gentium.^ populus qui am- bulavit in tenehris, vidit lucem magnam, qui fedent in ^ Vid. etiam If. xxix. \ \. Dan. xii. 4. Apoc. v. i. Sec. ' Match, iv. 15, 16. terra ex collatlone Vet. et Nov, T!ejlamenti. 4^9 terra umhr<£ mortrSy Us lux affulfit. Duas habet pr^l. partes ha;c Prophetj^j. Prima pars anno proxime ^^^^» fequente adimpleta eft, qiiando "" Tiglath-Pilejer AJfyria Rex GaliUam invafit, et terram Naphthali^ et popiilum in AJJyriam captivnm abduxit. Altera pars non nifi Chrijli adventu completa eft. Gali- laa vilis fada eft, nee vilis efte deftitit : Captivi Junt tifque in hunc dietn^ ait Liber ' Paralipomenon, Sub ditione JJfyriorum tenebanrur, neqiie jugum excutiebant, ufque dum ipfi Jud^i captivi abduce- bantur. Senacherib quidem extin(5lus eft, et Hiero- Jolyma e periculo erepta : Galilcca autem Affyriorum - dominatione adhuc premebatiir. Nullum iis , quantum fcio, ftibfidium falutis, nulla lux iis fpe- ciatim affulfit, ufque ad Chrijli tempora. Turn demum eventu comprobata eft hasc Prophetias pars. Chrijlus magnam vitas partem in Galil^a egit ; ibi Evangelium promulgavit j ibi quam plurima edidit miracula. In CapernaOj oppido in Galil^a eminentiore, habitavit, quae idcirco "ejus propria civitas vocatur. Et banc Prophe- tiam citat " Matthaus propterea quod in Capernao domicilium haberet — Venit (inquit) et habitavit in Capernao urbe maritima in finibus Zabidonis et Neph- thaliMy ut impleretur quod di5ium eft per Efaiam Pro- phetam. Deinde ex priore hujus Prophetias parte citat ea 'Suntaxat, quas regionem defcribunt, ubi '' 2 Reg XV. 29 ' I Paralip. v. 26. " Matt. ix. i. * ubi fupra. Chriftus 4^0 De Divina Chrijli Naturd PR^L* Chrijius minifterio fuo funfbus t^^-terram Zahuloriy ^ et t err am Nephthaliniy &c. Cetera fere ad verbum fecundum Hehrakum exemplar exprimuntur — h yj^ffi' y-ai (TVJ^ ^ciLVAT6, ^Zi aviniAiv alroif. Chrifto igitur in Capernao domicilium habente hsec demum Prophetia adimpleta eft. Ut terra Zahulon et Nephthalim prima belli calamitates, et fervitium Bahylonicum experta eft, ita lux Evangelica iis pri- mis affulfit. Et profedo hoc aptius a Matthao obfervatur, eo quod his temporibus Jud^i Gait- laam vilem habebant, neque quippiam ° honi exinde criturum fperabant. Imo pro opprobrio '' Chrif- tianos Galileos^ et Nazarenos, vocabant. Docet igitur Evangelifta^ et Prophets teftimonio compro- bat, terram hanc, quam tantopere fpernebant, Mcjfi^e temporibus honore decorandam t?i^^ et iis qui in tenebris confederant lucem exorituram. Qus fequuntur ita reddimus — Amplijicafii hanc gentem^ gaudium '^ ei magnum dedijii -, latantur coram te latitia, quails in mejfe agitur^ aut quali exultant qui pr t^^r) — Mirabilis Confiliarius — quod idem ' ab eodem Propheta de Jebova exercituum di- citur — nVV N^Dn— Sive — ^>j;v kSd — per le pona- mus, re6te de Chrijlo dicitur, qui in gremio Fatris erat, cum quo a principio Pater confilia confocia- vit — Reddunt Septuaginta Interpretes — lA^yxK^ CaAns- ' If. xxxix. 6. * Jud. xiii, i8. * If. xxviii. 29. 4^4 De Divina Chrijli Natura PRJEL. a»'?^0J•. — 11:11 Sf^ — -D^^J fortiSi quo nomine ipfe Beus fummus in 6". S. faspius vocatur"; quod nuUi filio hominis tribui poteft, nifi qui idem fit Deus. — TV^^X — Pater JEternitatis — Vox — ^ly — proprie seternitatem fignificat, et de Deo fummo, et ejus verbo, et regno dicitur — iy»^J< — igitur eft Fater ^ternitatisy five Pater aternus quo no- mine nemo nifi ipfe Deus vocari poteft, qui etiam ab hoc ipfo Prcpheta dicitur inhabitare asterni- tatem — *tj; ^2^. — Porro idem dicitur — Dlbji^"*\ty — Princeps Pads — quod pulchre Chrifio con- gruit, cujus regnum a '^ Prcphetis prjedicitur, et * in Evangeiio defcribitur tanquam regnum pacifi- cum. Ejus Evangelium dicitur pacis nuncium, et ipfe ab Apofiolo vocatur Kex Pacis. Atque hsec omnia Chaldaus Paraphraftes diferte Chrifio tribuit, fimulque divinam tjus naturam fignificat; Hsec funt ejus verba — Vocabitur nomen ejus a facie admi- rabilis confilii Deus , vir permanens in sternum , ChrifiuSj cujus pax multipUcahitur Juper nos in diebus ejus. Denique ea qus fequuntur Chrifio eique foli congruunt. Ille principatum obtinuit, fuperque folio Davidis fedir j ille regnum fuum in judicio, et juftitia ftabilivit, et ftabiliet ex hoc tempore ufque in ^eternum. Quippe Chrifium Regem fore, " Deut X. 17. Neh. ix. 3:. Pfalm. xxiv. 8. If. x. 21. Jer. xxxii. i8. *' If. ii. 4, &c. xi. 6, &c. Hi, 7. Ivii. 19. Ixv. 25. Pfalm. Ixxii. 7. Nah, i. 15. Hagg. ii. 9. * Luc. ii. 14. Ad. X. 36. Eph. ii. 14, &c. Ct ex colktione Vet, et Nov, Tejiamentu 465 et fuper Davidis folio fcflliriim clamant Prophets, ?RJP.L. confirmant Jpojloii, quin et ipfe Chrijlus de fe tefta- * tus etl. Imo Iblus ille Rex, cujus imperii non erit finis, et qui rcgnabit ab hoc tempore ufque in ae- ternum. Et profeflo Angelus in D. huca ^ Evan- gelio ad hanc Prcphetiam plane refpexit, quanquam ipfa verba non citantur. Dixit Angelus Maria Vir- gini, ea.n Filium parituram^ Domwumque Deum ei da- turum folium patris ejus Davidis. Et regnabit (inquit) fuper domumjacohi in aternum^ etregni ejus non erit finis, Hasc igitur Prophetia in Chrijlo adimpleta eft; et proinde C^r//?«i eft ille, quern Propheta hie defcribit "—Deus fortis^ Pater ^eternus, qui in sternum regnabit, Haud opus eft diutius immorari iis quas in hoc, et proximo capite continentur. Redit Propheta ad res Judaicas, Pars pofterior hujus noni, et prior pars decimi capitis de populi Ifraelitici cxitlo agit, Deinde monet Efaias Regem AJfyria efle virgam duntaxac irae £)«', quo tanquam inftrumento utiturad gentes fceleratas caftigandas, et ipfum quoque brevi ex- fcindendum. Reliquias vero Ifraelis fervandas, et redituras pr^edicit. Inter hsec quaedam funt qus adexcidium Regis Senacherib, quasdam qua^ ad to- tius regni JU)'rii interitum fpeftant. Totum vero argumentum claudit infignis de Mejia Prophetia, quern praecipue in animo habuit Efaias. Hanc habemus capitulis undecimo et duodecimo. Sic incipit caput undecimum — Et exibit virga de y Luc. i. 3 t, &c. Vol. II. G g Jiemmatt j^66 De Divina Chrijli Natura VRJEL.Jiemmale Jejfe, ct fur cuius e radicibus ejus puIlulaUt, ^^^^' Sed et hasc quoque de Hezekia Grotius interpreta- tur. Idem vero fatetur fub his fenfu fublimiore Meffice laudes latere. Multa autem hie funt, quae Hezekia nullo modo accommodari poffunr. Nulla crat ejus diebus pax tarn fecura, aut perpetua ; nulla verae Religionis per orbem univerfum propa- gatio. Neque ad ilium tanquam ad vexillum po- puli confugerunt; neque in ilkim gentes fpem po- fuerunt. Hoc certum eft ^ Paulum Apojlolum haec de Chrijlo intelligere, et exinde gentes vocandas efle probare. Hie erat fur cuius d^ radice Jeffe \ hie Spiritu Jyei afflatus, fapientia et confilio imbutus, juftitia et judicio cin6lus et armatus : Hujus diebus fummam fore pacis et otii tranquillitatem prsedix- erunt Efaias^ aliique Propbei^, fub iifdem fere figu- ris, fub quibus hie depingitur: Hujus tempore verae Religionis notitia terram univerfam implevit: Ad hunc gentes confugerunt, et in ilium fpem po- fuerunt: Hujus requies erat gloriofa, quse verba videntur refpicere ad Gloriam in facrario effuigen- tem. Hsec omnia in Chrijlo adimpleta funt, et de illo folo dici poifunt. Atque hsec omnia abunde confirmantur ex fimili loco ^ Jeremia Prophetae, qui ita Meffiam venturum oftendit — Ecce dies ve- niuniy inquit Jehovah^ quibus excitabo Davidi germen jujlum^ et Rex regnabit^ et feliciter res geretj et ex- ercebit judicium, et jujlitiam in terra. Diebus ejus * Rom. XV. 12. * Jer. xxiii. 5, &c. fervabitiir €x collatlone Vet, et Nov. T^ejlamenti. 467 fervahitur Juda, et Ifrael habitahit fecure ; ei hoc ejl VRML, nomen quo vocahitur, Jehovah jujiitia no fir a. • Sub flnem hujus capitis prsedicit Propheta alte- ram populi a captivitate reditum. Qiiando vero h^ec adimpleta funt ? Certe ad Hezekiie tempora nequaquam pertinent, Neque vero de reditu a Babylone facile interpretari polTumus. Alter hie reditus promittitur. Neque ex jEgypto tunc redie- runt Jiid^i^ neque ex infulis maris, neque ex omni- bus angulis terrse. Inftauratio quasdam Judaorum adhuc futura videtur hie fignificari, fub figuris ta- men (ut mos eft Prophetic) a conditione Judaorum tunc pr^efenti defumptis. Per Judaos Ecclefia Chrijliana, per Philifiaos, Edomitas, aliofque, vi- dentur Ecclefia hoftes denotari. Illo die, (inquit Propheta), nempe die, quo radix Jejfe pullulatma ejjet et gentes ad eum confluxura. Et Bern jam al- tero tempore fuos fe redu6lurum pollicetur, et om- nejam difcrimen, et difcordiam \nttv Ephraim et Judam tollendam efle. Quod fi hasc omnia ad Mef- fia tempora pertinent, hinc abunde confirmatur id, quod fupra pofuimus, Efaiam per totam hanc Pro- phetiam MeJJiam ante oculos habere. Multa inter- mifcet de Judaorum negotiis, et de rebus paulo poft fubfecuturis. Prscipuum vero hujus illuftris Pro- phetise argumentum eft Mejfias. Multa ad eum po- tifTimum Tpedant -, multa illi foli conveniunt. Ille eft Immanuel, Deus nobifcum -, ille Jehovah, Dominus exercituum, folus timendus et reverendus ; ille Mi- Q ^ Z rabilis 468 De Divina Chrijli Natura &c. V^ML rabilis Conftliarius^ Deus fortis^ Princeps Pads -, ille denique furculus, radix Jejfe^ qui in populos impe- rium exerceret, in quo gentes fpem ponerent. Gratiarum adtione, veluti peroratione, omnia claudit Efaias. Utitur verbis e Cantico Mo/is de- fumptis, quo '' (uti fupra vidimus) Ifraelita e manu Pharaonis erepti Filio Dei laudes canebant — Jehovah rohur eji^ et canticum meum ; ille etiam falus mea fa5ia efl. Atque ut fub initio hujus Prophetiae Efaias pollicitus eft domui Davidis filium, qui foret Im- manuely Deus nobifcum^ ita hie in fine dicit magnum ejfe San^ium IJraelis in medio eorum \ ilium vero jam fu- pra oftendimus t^t Filium Dei, ." p. 388. PRJE- PR^LECTIO IX. De Teftimoniis divinas Chrifti Naturas quse ex collatione Veteris et Novi Teftamenti peti polTunt, Mar. i. i, 2, 3. Apy^j Tou euccyyeAioy lyicrou Xp<5'ou, ijou Tou 0gott* 0.i yiy^cL'TtrcLi ev Toi? ttrpo:p>iTocj$* 'loTou, lya ^05 )CCLTcL(7ZiVX(T&l T>IV 0e^^« Bethlehem Ephratah parva es ut fis inter millia Juda — Et cum hoc concordant et Septuaginta InterpreteSj et Ver- fio Vidgata^ nifi quod in Vulgata omittatur ifta vox — DVn'? — Syriaca autem Verfio legit h^c cum in- terrogatione — Tu vero Bethlehem^ oppidum Ephrata, num parvum es lit cenjearis inter myriadas Jud^ ? Et Arahica Verfio legit cum negatione, ficut et Apoftolus — nequaquam minima es. Haud facile eft banc litem dirimere. Ego quidem fufpicor men- dum quoddam in codicem Hebraicum irrepfifte. Vox ilia — nvnb — videtur non fatis congruenter inter- venire. 'Quod fi liceat levi variatione legere — • n^'n N^ — idem hoc erit quod apud Matthaiim—' ' Vid. Lud, Capell. Houbigant, in locum. 47^ JDe Divhia Chrijli Natura PRiEL. ii^aiiecs £A«,p^/V« sT— Quod ad castera, Yidi^x.vix Evange- • lifta ufus effe aliqua Verfione, five Paraphrafi Sy- riaca, quas hodie non extat, Sed de his liceat mihi vos ad Commentatores remittere ; fatis eft ad noftram rem obfervare hanc Prophetiam cer- tiflime ad Chrifium pertinere. Ita nos docet Mat- thaus J ita quoque ipfi Pontifices et Scribse Judaici intellexerant. Imo et ita Chaldaus Paraphraftes interpretatur, et multi quoque alii Scriptores Ju- d<£u Neque poflunt verba cuipiam alii accom- modari. Quis vero hie de quo Propheta loquitur ? Audite, et adnotate, ejus verba — CD*TpD VJIKVIDT ut habent Sepuagtnta Interpretes — et egrejfus ejus a principio a diebus aternitatis fecundum Verfionem Vulgatam — Et ita quoque omnes alise Verflones reddunt verbis qujE asternitatem fignificant. Idem qui oriundus erat — j?':;^ — ex oppido Bethlehem, ejus erat alia quoque origo — ufurpatur enim verbum ex eadem radice — VHNVlD — et egrejfus ejus a principiOy a diebus aternttatis. Quippe hasc verba — Dip — et ID^IV — de Deo lummo fepeniimero ufurpantur, et ejus sternitatem denotant. ^Mojes eum vocat— C3"Tp ''rh^ — Deum JEternum — ' PJaltes ita Deum afFatur — D^IVD HDi^ — ^^ ^^ omni aternitate exti- ^ Deut. xxxiii. 27. ' Pfalm, xciii. z. xc. 2. Vid. etiam Pfalm. xli. 14. Iv, 19. Prov, viiii 22, 23. If. Ixiii, 16, Hab. i. 12. tifli. ex collatione Fet, et Nov. T!efiamentt. 477 t'lfii. Siquidem utraque haec de Chrifto dicuntur, PRi$;L. exinde intelligere licet ilium effe vere et proprie '^' aeternum. Ut Chrijlus, qui, tanquam homo, reg- nante Herode natus eft in oppido Bethlehem^ ita alia erat ejus origOj feu potius nulla ei erat origo. Ut DeuSy ante dies M.ich> Hilarius De Trin. L. ix. C. 27. " Heb. i. 13. •■ Ex Pfalm. xlv. 6. * xcvii. 7. ^ cii. 25, &c. ccsU, ex collatione Vet. et Nov. Tejiafnentu 481 call, lilt -perihunt ; tu autem permaties^ et omnes ut PR^EL. vejlimentum veterafceni. Et velut ami^um complicabis eos^ et mutabuntur j tu autem idem es^ et anni tut non deficient. Sed hasc fere omnia fatis uti fpero, in praecedentibus enucleavimus. Hadcnus per planum et sequum fpatium iter fe- cimus i nee quicquam eratqiiod diu nos morari po- tuit. Et tutius fortaffe elTet hie confiftere. Reftant enim peragranda loca afpera et falebrofa. Multa funt in hoc Pfalma perdifficilia, et perobfcura, de qui- bus Viri dodifTimi non leviter diffentiunt. Sed in- ftituti noftri ratio poftulat, ut de hoc Mejfia tefti- monio tarn illuftri, et tantopere in Novo Tefiamento celebrato pauca dicam. Prime igitur hoc pro certo ftatuendum eft hunc Pfalmum totum ad Mef- ftam pertinere. Hoc teftantur * Evangelifta Mat- thteus^ Marcus^ et Lucas ; ^ Apojioli, Petrus, et Pauhs^ qui haec de Chrijlo interpretantur. Hoc teftatur ip- fum Pharifaorum filentium, qui a Domino nojtro in- terrogati nihil habuerunt quod refponderent ; at- que ita taciti agnoverunt fe hasc Davidis verba de Mejfia intelligere. Imo Hebrai veteres, et quidam ex recentioribus, agnofcunt MeJJiam hie defignari. Idem res ipfa loquitur. Quis ex humano genere, prieter Cbrijium ipfius Davidis Dominus vocari po- tuit ? Ad quern, five ex Angelis, five ex homini- bus, unquam Deus dixit — Sede ad dextram meam ? Quis prseter Cbrijium lacerdos erat fccundum ordi- « Matt, ubiiupra. Marc. xii. 35, &c. Luc. xx. 41, &c. ' Aft. ii. 34. Heb. i. 13. Vol. II. H h nem 482 -Dn Dvn n^j ia;r -|niV ^12 "]b n^i^^!: Dn-l/t:— Quod ad primam hujus commatis partem attinet, ita verti poteft— • i Vid. Pfalm.lxviii. 35. xcvi. 6, Ixiii. 3. cxxxii. 8. Hab. iii. 4° , ex collat'ione Vet. et Nov. ^ejlnmentu 483 *lVn DVl — ^'^ ^^^ virtutis ttia^ five ■profcEiionis ad PR/^L: helium — Dnj "jOy — populus tuus tibi feret dona vo- ««._«« lu7Jtaria. Qtiippe vox — nilJ — femper fere figni- ficac donum voluntarium. Et mos erat in die inau- gurationis Kegum, five ad belluni profe6lionis, hu- jufmodi muneribus Principes cumulare — nnnn liflp — idem videtur fignificare quod — ti>1pTl")ini — in aliis '' Pfahnis^ nempe in gloriofo fan5fuario. Filius Dei depingitur e Zione ejus domicilio ad hel- ium proficifcens ; cives illiin hoc ejus facrario dona ferunt. Attamen Septuaginta Interpreles, reddunt banc claululam — MiTO. aou « cc^yn h yi^A^a th? S'jVAiJ.iae croi/, Iv TOJS Kc/.fX^srC?T»(ri rav ocyiav o-oy— Et fimili modo reddunt alise antiquas Verfiones. Legiffe videntur levi pundtorum variatione — "^ipy — pro — '^'^Jt^ — Atque ut — ini — at) eadem radice aliquando Prin- cipem fignificat, ita — rin^ — principatum interpre- tati funt. Neque fic incommodus erit fenfus — Tibi erit principatus in die virtutis tu ii. 2^. " lb. 2^. " I Reg. viii. 39. f Jer. xvii. lo. -i xx. 12. Attribu- ^g^ De Divhia Chrijli Natura VV.JEL. Attribiitorum Bci ilium Effentise divlna; par- ^^- ticipem effe necefle eft, fiqiiidem Attributa ab Eflentia fejiingi neutiquam pofTint. Quandoqui- dem igitur omnia quje Pater habet Hint etiam Filiij agnofcere oportet ilium effe Fatri co-sequa- lem, verum Deum ex vero Deo. Quod fi dicatur Filiiiin inferiori aliquo modo fcire ; at conir^. Jacra Scripturie Filii Omnifcientiam iifdem verbis figni- ficant quibus et fummi Dei Omnifcientiam enun- tiant. Filiiis non folum dicitur omnia Icire ; fed vocatur — o i^i-jvKv ny'^/.f zui YMpSiif — ille qui Jcru- tatur regies et corda — quafi ille folus noverit corda. Unde liquet (ut fuperius obfervavimus) illuryi folum cum Fatre et Spiriiu San6lo effe omnifcium, et proinde verum Deum. Ha6tenus ex fententiis e Vetere T'ejlamento citatis oftendimus Chriflum effe Deum j his adjiciends funt qu^dam Prophetice, qu?e in Chrijlo adimpletje funt, qUrE tamen in No-vo 'Tejtamento non expreffe citantur. Inter hccc agmen ducat illud Jere- mice PropheLe capite vicefimo tertio commate quinto et fexto, ubi fic fcriptum legimus — Ecce dies veniunt, inquit Jehovah, cmn excitavero Davidi germen jujlumy et Rex regnabit, et pro/per e res geretj et exercebit jus et jujlitiam in terra. Diebus ejus Jul- vus erit Judah, et IJrael habitabitjecure •, et hoc erit no- men quo VQcabitur, Jehovah jujlitia nojira. Haec de Mejfta intelligenda effe plerique ' interpretes con- ' Vid. Pterfon m Synibolum Apoll. p. 148. fentiunt ex colktione Fet. et Nov, T-'efiameniL 495 'fentiunt, et agnofcunt etiam Jiidai Rabhinijla. Ne- PR^L. • • • XI que poffunt cuipiam alii accommodari. Zoroha- ' bcli minime conveniunt, qui nee unquam regnum obtinuit, nee potuit vocari Jehovah. Uni conve- niunt Chrifioy qui ' ab EJaia voca.tur funulus a ra~ dice Jejfe; qui a ' Zecharia dicitur Rex jujius,jalu- temferens; qui, ut antea vidimus, fepius Jehov^ nomine infignitur ; qui denique fingulari modo Jujiitia nojlra eft. " Chriftus, inquit Afoftolus^ eft finis Legis ad juftitiam omni credenti. Et rurfus— '''' JeJusChriftus fa^lus eft nobis a Deo fapientia^ juftitia, Jan5lificatio^ et redemptio. Sed reponunt Socinift^ hujufmodi nomina aliquoties in S. S. imponi re- bus vita carentibus, nempe iocis, urbibus, &c. ct hie apud Jeremiam non Mejfiam^ fed IJraelemy aut Judam hoc nomine nuncupari. Atqui hoc conftare arbitrantur ex alio loco parallelo apud hunc eundem Propbetanii qui ita loquitur capile tricefnno tertio, commate dccimo (cxto — Diebus iftisjahus erit Judah, et Jeriifalem habit ahit fecure, et hoc erit quo vocabit earn, Jehovah juftitia noftra. Ad prima m hujus fophifmatis partem jam antea refpondimus. Quod ad alteram partem attinet, dicimus verba hie effe diverfa. In loco prius ci- tato verba \\xc funt — 1K-|p>"nt^'N 1/t2i^'"nn — et hoc eft nomen quo vocabunt eum^ five, quo vocabitur. In alrero autcm loco ita legimus — n^"N"ip'"1iJ>{< Htl — qua; verba ita reddi poflunt — et ilk qui vocabit ' If. \i. I. ' Zech. ix. q. ' Rom. x. 4. ^ i Cor. i. 30. earn 496 De Divina Chrijli Natura PRvEL. earn eji Dcminus jujlitia nojira. Veruntamen Septua- ^^' ginta Interpretes ita verba haec reddiint — K«/ t«to t« "oYowi a KK>t%TiTcity Kyp«@' ^KaiO(njV» t\y.KV. PorrO VerilO Vitlgata ita hsec reddic — hoc ejl nomen quod 'Vocabunt eum^Dominus jujius nojier. Similiter quoque reddunt Syriaca Verfio, et Targum Jotiathanis^ five Para- phraftes Chald^ Idem ex collatlone Vet, et Nov. Tiejlamenti, 503 ^Idem probat iifdem argumentis, quibus et nos PRi€L. • XII ufi fumus, " Pfalmum centefimum decimum de " folo Chrifio intelligendum eflcj quippe qui Iblus " fit ^ternus facerdos, ante Luciferum genitus." Irenaus ita Libri jtii caput fextum exorditur — " Neque igitur VominuSi neque Spiritus San5lus, " neque Apoftoli eum, qui non eflet DetUy defini- " tive et abfolute Deum nominaflent aliquando, " nifi eflet vere Deus ; neque Dominum appellaflent " aliquem ex fua perfona, nifi qui dominatur om- *^ nium, Deum Patrem, et Filium ejus, qui do- " nninium accepit a Patre fuo onnnis conditionis, ** quemadmodum habet illud — Dixit Domimis Do- .*' mino meO) Sede a dextris meisy quoadujque ponam ** inimicos tuos Juppe danewm pedum tuorum. Idem ejufdem Libri capite vicefimo prinno pro- bat Chrijlum efle Deum adverfus eos " qui nude " tantum hominem eum dixerunt ex Jojeph ge- " neratun^i." Contra quos aflerit " ilium proprie '^ prseter omnes qui fuerunt homines, Deum, et " Dominum^ et Regem aeternum, et unigenitum — *' prasdicatum a Prophetis omnibus." Et inter alia citat illud Efaia capite 9no commate 6to " ubi " vocatur Dominus San^us, et mirabilis conjiliarius, " Deusfort'is." Porro idem ex capite Efai^ 7 mo Chrijlum efle Deum et hominem ofl:endit — " " Diligenter, in- '' quit, flgnificavit Spiritus SanSlus per ea quas e p. 250. 3C9. •> Lib. iii. C. 26. I i 4 difta XII. 504 ,De Divina Chrtjli Natura PR^L. " di6la funt, generationem ejus qus eft ex Vir- " gine, et fubftantiam, quoniam 'Deus. Emmanuel " enim nomen hoc fignificat." Confencit Pater optimus Symbolo Athanafii^ ubi agnofcimus Ft- Hum efle Deum, ex fubftantia Patris genitum ante miindum, et Plominem ex fubftantia matris geni- tum in murido. Idem denique ' alio loco utrafque has citat Pro- j3hetias. — " Vocatur nomen ejus admiraUlis con/ilia^ " riusj Deus fortis. Et qui eum ex Virgine Em- " manuel prsedicabant adunitionem Verbi Dei ad " plafma ejus manifeftabant j quoniam Verbum " caro erit, et Filius Dei Filius Hominis — et hoc " faftus, quod et nos, Deus fortis eft, et inenarra- " bile habet genus." ^ Similiter et Clemens Akxandrinus PJalmum citat centeftmum decimum, prout a Septuaginta Inter- pretibus redditur, et de Chrijlo exponit. " Erat " (inquit) ante Luciferum, et in principio erat Ver- " bum^ et Verbum erat apud Deum, et Deus erat " Ferbum." Et paucis interjeftis hsec ftibjicit — *^ Nunc autem apparuit hominibus hie ipfe Ver- " bum, qui folus eft ambo, Deus et Homo." ^ Idem in fuo P^dagogo citat iftud EJaia capite 9no commate 6to— " Ecce puer natus eft nobis, et " Filius natus eft nobis, cujus principatus Juper hu- plexa eft. PRiE* PR^LECTIO Xlir. De prima D. Johannis Epiftola. I J OH. i. I, 2. >}(a9)i* ;cct.t Ico^cLKcL/niv, kcli ^a.pTypoi'^gVj Jccc/ oLitcJifyiT^ofiii l/ui') rh ^aw rh cLia)Vioy, »ri$ yjv srpo? tov trctTgpct, Koti t(pcai^(ajy\ ?RJEL> "W "^ JEC Epijlola uno omnium confenfu Jo* Xlll. hanni Apoftolo tribuitur: quo confilio fcripta fuerit haud certius quam ab ipfo difcemus. Ita nempe loquitur Cap. ii. 26. — Hac Jcriffi vobis de its qui vosjeducunt — Id igitur Apojio- lus De prima D, Johannis Epiftola. eio lus in hac Epiftola prascipue voluifie exiftimandus PR^L. eft, ut Difcipulos fuos contra fedu(5lorum artes ^^^^* pr£emuniret. Sed ut horum fedud:oruni> et eo- Tum, quse venditabant, dogmatum, memoriajam fere exolevit, funt hand pauca in hac Epijlola^ quce Tunc obfcuriora, qusedam quse durius fonare videantur, imo quasdam a noftri fasculi Enthufiaf- -tis in fuse annenrias prasfidium arrepta funt in hac ipfa£/)//?o/<2,quam contra fui asviFanaticos^^^tj/^j- confcripfit. Haud vero meliori ratione ad hasc explicanda uti pofTumus, quam fi a prim^vis fcrip- toribus quasramus, quinam Hcerefiarch^ iilis tem- poribus Ecclefiam infeftaverant, et qualia illorum dogmata, aut commenta. Patres autem primaevi uno ore confentiunt, extitiife quofdam in primis Ecclelise Chrijiiariie temporibus, qui de fua intelli- gentia, et intimo cum Deo confortio fe mirifice jadtabant, dum casteros omnes velut infra fe po- fitos contemnebant. Hi ex ifta intelligentia quam tantopere prse fe ferebant, Gnojlici vocab-antur. Hoc vero nomen non tarn uniiis Se6lae proprium fuiffe videtur, quam omnium fere Se6larum com- munis nota. Quippe faftus et arrogantia Has- reticorum iftius fseculi (ne dicam omnium) com- mune erat vitium. ' Hi Gnojlici ab Apojlolisy et Epifcopis eorum fuccefforibus diffidebant, et 'Jan. ■ Vid. Iren. L. i. C. 8, 9, 20, 24, 27. L. ii. C. 2. Epiphc Hxr. TertulL De Prjclcrip Hier. C. 46, &c. Enfth. Hift. Ecclef. iii. C. 27, 28, 29. L. vii. C. 25. Vol. II. K k eorum XIIL 514 De prima D, ^ohannts Epijlola, PR-^L. eorum audloritatem omni arte elevabant. Hos accepimus luxu diffluentes, libidini deditos, in omni impuritate vitam agentes, dum interim fe peccati omnis immunes efle jaftitabant. Martyri- ,um recufabant, tempori fervire, et turn 'Judaorum ritubus, turn Ethnicorum Idololatriaefe adjiingere non timebant. Atque ut cseteros Clortjianos contemne- bant, et ab iis fefe feparabant, ita odio eos acerbifll- mo perfequebantur. Denique, de Chrijii Perfona duse praecipue, et a veritate, et a fe invicem di- verfe, iis temporibus extiterunt fententise. ''Alii, qui Docet^ vocabantur, eo quod Chrifium fpecic tantum, feu S'oyJ^a^iy apparuiffe, et pafTum effe docebant, ChriJli humanam naturam tollebant. Alii autem , ut " Cerinthus , Ebion , et ^ Carpo- crates (qui vulgo Gnojiicorum pater exiftimatur) Chrijlum effe verum Deum negabant. Hos vero tarn diverfos errores * Cerinthus quodammodo con- ciliafle videtur : Alium effe Jejum, alium efle Chrifium volebat : 'Jejum quidem merum fuiffe ho- minem, Jojephi et Marine filium, in quem ChriJ- tus a ccelo defcendit poft ejus Baptifmum, atquc rurfus inftante PafTione ab ipfo receffit. Neque hunc fuum Chrifium verum effe Deum agnofcebat, fed poteftatem quandam fummo Deo inferiorem. Ita fimul et Jejum effe Dei Filiumy et Chrifium revera *• Vid. hen. L. i. C. 22, 23. L, ill. C. 17, 18, 20. <^ Ibid. L 1. C. 25, 26. Eufeb. Ecclef. Hift. L. iii. C. 27. ^ Iren. L. i. C. 24, "^ Ibid. C. 25. aut De prima D. 'Johannls EpiJiola» 515 aut paflTum effe, aut refurrexlfle negabat. Neque ?KJEL. ' • • XIII vero folum hsec de his Haerefiarchis Scriptores ve- * teres tradiderunr, verum infuper decent ^ Cerinthum cum Apofiolo noftro co-^vum fuifle. Imo trad it Iren^us Johannem in eodem balneo cum Cerintho Javari noluifTe, et eo confilio Evangelium fcripfifle, lit eum, qui a Cerintho infeminatus erat hominum animis, errorem toUeret. Et in hac Epijiola dicit eum ^ prajcipere ut hos fedudores fugiamus. Idem teftatur Hieronymus^ qui refert Johannem Apojiolum Evangelium fcripfifle rogatum ab Afia Epifcopis adverfus Cerinthum^ aliofque Hsereticos, et maxime tunc Ehionitarum dogma confurgens, qui aflerunt Chrijium ante Mariam non fuifle. Si his redte animum atrendamus, ea qua2 in hac Epijiola abftrufiora funt faciliusexplicabimus. ""No- ftri propofiti eft ea duntaxat breviter exponere, quae ad Chrijli Perfonam attinent. Inter quae emi- nent ea qua2 ex initio hujus Epijiola verba protu- limus — ^od erat a PrincipiOy quod audivimus, quod vidimus oculis nojlris, quod fpeSfavimus^ et manus no- jir^ contra^arunt de Verho Vita; (Et Vita manifejlata ejl, et vidimus, et tejlamur, et annunciamus vobis Vitam illam aternam^ qua erat apudPatrem^ et manifefiata eji nobis.) Quid autem intelligendum efl: per hoc Ver- ^ Iren. L. ili. C. 3. ii. 8 lb. C. 2. 18. Vid. etiam ^ertull. De Prarfcript. Haeret. C. 48. et alibi. ^ Conf. zdam Job. Epiftolani et Juda Epift. quarum pro- pofitum fuiH'e videtur eofdem Gnoflicorum, Ebionitarum, et Cerinthi errores impugnare. K k 2 hum ^i6 Di prima D. 'johannis Epijlola, YKMh. ^um Vitok thj- zWf? Haud, ut opinor, ^^^^- Evangeliumy five Dodrina de Vita immortali. Ne« que enim re<5le dici potuit Johannem Evangelium non modo audivilTe, led et vidifle, et manibus fi.iis contredafiTe. Neque potuit Apojiolus apte dicere fe Vitam hoc fenfij lumptam vidiffe, neque banc Vitam fuifi^e apud Pairem. Sin autem haec cum Scriptoribus primacvis de Chrifio interpretemur, omnia erunt facilia et perfpicua. Hie certe hLy5!' aut Zmv^ prater ipfum Chriflum^ hunc ab aeterno apud Patrem extitiffe, et mox revera in carne apparuiffe. Rurfus hsec legimus Cap, ii. comm. 21 — ^is eft mendax nifi ilk qui negat Jefum ejfe Chriftum? Hie eft Anti-ChriftuSy qui negat Patrem^ et Filium. Qiiid vero hoc fir, aut quales hi fuerint, qui Jefum effe Chriftum XIII. T>e prima D, 'Johannis Epijlola, 5 1 7 Chrijium negaverint, ex ipfo Apojiolo licebit intelli- PR^L. gere. Primo igitur non hie defignat Johannes Etbnicos^ aut Judges. Qiiippe dicit eos e Chrijliano- rum coetu exiifle. Neque vero Apoftatas aut de- fertores \ loquitur enim, non de iis qui aperte impu- gnabant, fed qui feducebant Chrijlianos ; de Pfeudo- prophetis qui dona Spirittls fibi vendicabant •, de iis, qui fe peccati immunes effe oftentabant. Notas quoquetradit, quibus hi Anti-cbrijii a. wtns Prophetis dignofcerentur, quod minime opus efTet, fi de apertis ChriJliaHce Religionis hoftibus ageretur. Imo ex to- tius EpiJloU ferie facile patet hanc peftem non ex- tra Ecclefiam pofitam efle, fed in ipfis Ecclefiae vifccribus inha;refcere. Denique, nee ii intelli- gendi funt, qui prs metu perfecutionis Chrijium ab- negabant. Loquitur enim Apojiolus de mendacio, quod docebant Kx Anti-Chrifti ^ quod ii qui veritatem noverunt faeile poterant detegere. Prasterea in hac Epijlola mutuo opponuntur, ille qui negat Jefum effe Chrijium^ et ille qui credit Jefum effe Chrijium^ unde conftat mentis errorem, non voluntatis de- li(5tum, hie notari. Rellat igitur ut de Hsereticis iftius fgeculi, nempe Cerinthi, et aliorum hujufmodi fedu(5lorum haec intelligamus. Fatendumeftequidem hos homines Chrijli Fidem abnegare lolitos elTe, ut Judah^ et Ethnicis adblandirentur, et fupplicia, et mortem effugerent •, fed non hac ratione videntur hie dici negare Jefum effe Chrijium, fed potius quod de ejus Perfona falfa atque impia docuerint. Ex K k 3 multis 5i8 I) e prima D. '^ohannls Epijlola, PR-^L. multis in Evangeliis locis patet Jud^os credidifle .. Meffiam, live Chrijlum fuum, fore F ilium Dei. Et turn in aliis Jacrei ipfius mandatum, et promif- fa benediftio. Concedimus tamen quofdam ea se- tate morte immatura abreptos efle; et proinde de computo noftro multa detrahi facile patimur -, re- linquetur tamen fatis amplus hominum numerus, qualis commode fe poiTet difpertiri, et per terram difpergere. Deme, fi placet, partem plufquam dimidiam, et die mihi, annon triginta hominum millia hujufmodi inceptum moliri potuiflent. Qiiod fi contentiofi efie vellemus, et q noli bet niodo copias confcribere conftitueremus, fupponere nobis licuilTet homines anno astatis decimo fexto aut feptimo lilios procreaffe, et fex generationes inter ^hem et Feleg numeraffe. Porro dici potuit foeminas, prsfertim Beo favente et aufpicante, fsepe geminos, aut plures, eodem partu enixaselfe. Fin- gere demum licuilfet plures fceminas quam mares natas fuifle, et Polygamiam in ufu fuifle, unde non leve accederet incrementum. Sed ha;c omnia mittimus. Non tali auxilio res noftra eget, pr^fertim cum majus aliquid ha- beamus quod proponamus. Ha6l:enus conceffimus homines fe difperfifle ad terram replcndam iplo an- no natali Felcg, Sed non ita loquitur Sacra Scrip- iura. 538 De Genealogiis Mofaids, PR^L. tura. Hasc funt verba Gen. x. 25. — Ejus (nempe ^"* Pekg) diebus tellus divifa eft. Et rurfus legimus I Paralip. i. 19. — Feleg nomen datum effe, eo quod ejus diebus tellus divifa eft. Sed vere dici potuit tellus ejus diebus divifa efle, fi quolibet tempore, dum ille in vivis ageret, divideretur. Sed fi ita fit, cur Pekg ab hac divifione nomen accepit ? Ita me- cum rem reputo. Mihi videtur omnia hsc ipfo Z)^<7 jubenre et procurante fa6ta efle. Illejufllt eos fe difpergere, et tell u rem replere •, ille terram iis di- vifit, itinera delcripfit, duces conftituit, et cuique portionem fuam diftribuit. Hoc Dei decretum, Pe- leg jam nafcente, primo datum efle arbitror, et id- circo hoc ei nomen impofitum efle. Sed non ideo confeftim homines difperfi funt. Tale negotium non potuit temporis momento perfici. NeceflTe eft aliquot annos intervenire, priufquam filii Note grande hoc iter fufciperent. Tempus dari oportuit, quo hsc molirentur, et fe ad iter inftruerentj et per omne hoc tempus continuo au6li funt incre- mento. Neque hsc funt mera figmenta. Siquis diligenter expendat ea quse de hac difperfione Mo- fes tradidit, videbit fecundum ordinem quendam rem omnem confedam eflfe; unde par eft credere eos normam quandam habuifl"e, fecundum quam colonias ducerent. Et hoc ipfa Sacr^e Scriptur^e verba videntur fignificare — Ha funt familia filiorum No^y fecundum generationes e or urn, in nationibus eo- rum j et per hos nationes divifa funt in terra poft dilu- vium. De Genealogiis Mofaicis, 539 •vium. Sed eandem rem verbis magis expreflls Mo- pr^l. fes defcribit Deut. xxxii. 7. — Reminifcere dies anti- ' quos, ammadverlile annos faculorum prateritorum \ in- terroga patrem tuumy et ille tibi annuntiahit^ feniores tuos, et dicent tibi. ^ando fummus Deus gentibus hareditatem diflribuerety quando divider et filios Adami, Jlatuit terminos populorum fecundum numerum filiorum Ifraelis. Hie Mofes affirmat tanquam rem notam, et a Patribus traditam, Deum gentibus hasredita- tem diftribuifle, et filios Adami divififle, et termi- nos populorum ftatuiffe. Verba quidem pofteriora funt obfcuriora. Verfio Septuaginta Interpretum reddit — Attra. ctfi5y.ov ccyyiKav GioZ — fecundum numerum Angelorum Dei. Sufpicor eos pro — ^{^"ic^' '01 — legifle — *7J^ 1^2 — ^t hoc interpretatos elie per An. gelos Dei. Si \\2£c vera fit Le6lio, fortafle per P'i- lios Dei denotantur duces coloniarum a Deo confti- tuti. Sed hoc fidenter affirmare non audeo. Ut- cunque tamen hsec verba pofteriora intelligenda funt, Mofes^ uti diximus, diferte hie aflerit Deum gentibus haereditatem diftribuifle, et terminos po- pulorum conftituifl^e. Neque hasc de communi divinas Providencias adminiftratione redle intelligi pofTunt. Refpicit Mofes aliquod tempus antiquum, divifionem annunciat ifto tempore fa6lam, cujus memoria a majoribus ad pofteros tr^dita eft. Et hue refpicere videtur ^ Paulus Apojtolus — Fecit Deus ftv uno f anguine emne genus hominum, ut habitarent » Aft. xvii. 26. Juper ^4^ J^^ Genealogiis Mofaich, V'RJEh. fuper faciem terra univerjte^, definitis "praftitutls tem- poribuSy et pofttis terminis habit ationis eorum. Atque cum his confentiunt Scriptores vetufti, turn Jud^ei turn Chrifiiani. Teftatur ^ Jojephus Noa filios Deo'yi- bente ad incrementiim generis humani colonias deduxiffe, et Deum ideo iis fuccenfuifle quod ei non obtemperaflent. Aflerit " Eujebius Noam fe- cundum divinum oraculum terram inter filios fuos difpertitum effe. His omnibus perpenfis, et rationibus rite fub- dudbis, non video quare ^Hebraicam Chronologiam repudiandam efTe cenfeamus. Facile potuit terrse *• Antiq. Jud. L. i. C. 4, 5. " Eu/eb. Chron. p. 10. Edit. Seal. ^ Contra Hf/5r^7VzCodicis Chronologiam difputant nonnulli 1. Male cum ilia convenire qua; de primis Imperiis tradi- derunt Hiftorici, viz. de eorum incrementis, magnitudine, et ingenti copiarum numcro. Sed haec omnia in majus efFerri verifimile ell; quin et multa efficere potuit paucorum faeculp- rum decurfu quae tunc erat hominumlongaevitas, et Deo favente liberorum frequentia. 2. Juxta eandem, Noam et ejus filios poll r\3i\xm Mrahamum adhuc inter vivos fuilTe oporteret. Sed quid hoc ad rem ? Non interfuit illis Noah qui Babel condebant. Jam ab hoc tempore in S. S. nulla ejus mentio ell. Jbraham\n longinqua terra agebat, unde nullum illi cum Noa commercium. 3. In Genealogia apud D. Lucam memoratur Cainaan, cujus nomen in Verfione Sept. Interpretum invenitur, in Hebraico textu non item. Sed Lucas de re Chronologica parum follici- tus in ufum Gracorum Evangelnim fuumconfcripfit, atque adeo iftum S. S. textum citat qui illis notilfimus erat. Cainaan ne- que De Genealogiis Mofakis, 541 divifio, et difperfio Noachidaruniy diebus Peleg PR^L. inchoari, eo nafcente primo defignari, et aliquot ^^* poftea annis ad effeflum perduci. Contra, fi Gr^- cam Chronologiam fequamur, credendum eft Deum hominibus benedixiffe, et juffilTe eos foecundos efle, et multiplicari, et tamen eos neque foecundos fuiflcj neque nifi tarde admodum multiplicatos, nee cuiquam filium dari ante annum setatis centefi- mum et tricefimum j mandafTe eos terram replere, et illos hoc mandatum neglexiffe, neque per an- nos plufquam quingentos ad terram replendam pe- dem movifle j fed innumeramhominummultitudi- nem, qualis vix potuit fimul fubfiftere, et fuften- tari, per tot annos^ veluti apium quoddam exa- que in Pentateucho Samaritanoy neque in Verfionibus Syriaca, Arabica^ Vulgata, neque in Paraphrafi ChaUaa memoratur. 4. Sufpicatur Vir. Clarifl". Judaos Chronologiam fuam con- fulto innovafle, ut antiqus apud eos Traditioni 5, 5. accommo- darent, viz. MfJJiam non multo ante Mundi annum 6cco ventu- rumefle.Sed hujusrei nullum indicium prolert ante Saec, 4tum, aetatem baud fatis antiquam. Eandeni habuerunt Judeei Chro- nologiam in Eu/ehii temporibus, quod et tellatur Chaldaus Paraphrases, et ali« etiam antiquse Verfiones, Graca una excepta. Idem putat Symmachum Samaritanum Codlcem in eadem re corrupifTe. Sed erat Symmachus non Judaus, fed Chrijlianus; unde eum potius partem pofteriorem corrupine verifimile ell, ut cum V'erfione Sept. Interpretum convenirec. Idem memorat aliam Judaorum Traditionem, viz. Seth non nifi 1 30 annos poll Ahel natum efle ; quic certe Traditio neque idoneam authoritarcin, neque ullam omnino venfimili- tudinem habet. men 542 Be Genealoglis Mofaicis, PR^L. men, conftipatos et conglomeratos, fibi invicem ^ ^^- cohaefilTe, neque, quod ipfa natura fuaderet, et vi6lus inopia cogeret, quomodo fe diffunderent confilia cepilTe, dum per omne hoc tempus telkis feraciffima, quas univerfa iis patuit, inculta et deferta maneret, dumis et vepribus obfita, et feris et belluis occupata. PRiE- P R^ LECTIO XVI. De Difperfione Filiorum Noce et Linguarum Confulione. R E V I S admodum, fummatimque defcrip- FRJEL, ta eft Mojaica de Noachidariim difperfione Hiftoria, et proinde, ut in ea explicanda non leviter diiTentiunt interpretes, ita funt, qui totam rejiciunt, tanquam incredibilem, et nulla fide dignam. Quid, inquiunt, opus erat miraculo ad homines difpergendos ? Ipfa rei necefTitas eos fe difpergere impuliffet. Quando homines multi- plicari ccEperant, vi6tus inopia eos novas fedes quserere jufliflet, et colonias deducere. Et tem- poris progrefiu, et hominibus in loca remota dif- cedentibus, neceffe eft linguas variari. Ita perpe- tuo fieri teftatur expericntia. Quid igitur opus erat miraculo ad ea efficienda, quse volvcndo dips ultro attuliflet ? Quid Deum interfuiffe fingimus, ubi nuUus erat dignus vindice nodus ? Imo qui- dam aufi funt Mofi ignorantiam exprobrare, quafi caufam 544 -^^ "DifperfioJie Fillorum Noa PRiEL. caulam varietatis linp-uariim nefciviflet, et proindc XVT |_^ lianc fabulam excogitaflet, ut rei tarn mirificae ra- tionem quandam redderet. Neque vero diffitemur hsec temporis progreflu fieri pofTe, fed non nifi longo temporis intervallo. Lente admodiim res procefliflet, fi pro iiominum arbitrio peragenda effet, aiit ex naturali rerum viciflitudine eventura. Homines paulatim fe dif- fudiflent, loca viciniora occupafTent, et in terris amoenioribus, et pinguioribiis confedilTent, dum loca remotiora, et fteriiiora, deferta et inculta ja- cuilTent, dumis et vepribiis obfita^ et feris belluif- que occupata. Ita vel hodie fieri folet. Ita re- vera fadlum eft a Noachidis, qui cum in terrse Shi- naar campos amoenos defcendifTent, illic confidere voluerunt, et confilia iniverunt, ne ultra per ter- ram univerfam difpergerentur. Porro, non facile homines, nee nifi vi et necelTitate compulfi, novas fibi fedes qu^efivifTent] prius inter fe de pofTef- fionibus dimicafTent; hinc lites, et bella oriri neceffe eratj et maluilfent fraterno fanguine fibi locum et haereditatem parare, potius quam in lon- ginquis, et incultis regionibus vi6tum quaerere. Et lie irrita fuilTet divina benedi6lio ; neque ho- mines multiplicati fuiflent, neque terra incolis re- pleta. Res igitur Dei opem pofcebat. Atque T>eus opem tulit. Ille julTit Noa filios terram replere. Noah^ ut ait * EuJebiuSy fecundum ejus oraculum* * Chron. p. lo. Edit. Seal. terram €t Lin guar urn Confujlone. ^4^ terrani Inter filios fuos difpertitus eft. Deus (uti PR^L. in lupcriori Praeleftione oftendimus) itinera de- ■^^^* fcripfit, duces conftituit, et cuique fuam portio- nem diftribuit. Dei fiib imperio, et aiifpiciis iter inftitueriint, eo confilio ut terrain univerfam im- plerent. Mojes autem hie eos diintaxat recenfet co* loniarum duftores, qui provincias occuparant, aut "Juda^ vicinas, aut Ifraelitis fatis cognitas. Nullse hie gentes enumerantur, quse fuerant ad Orientem antiquae Pej-fia, aut Mediae fitae. Neque vero credibile eft omnes filios No^ partes, quas prius ad Orientem terras Shinaar occupaverant, defe- ruifle, et fimul in partes Occidentales profe6tos efte. Necefle eft quofdam cum Patre in terris prius occupatis confedilTe. Quin et verifimile eft Noam de partibus terr^e Orientalibus replendis con- filia cepifTe, et in illas fimiles colonias emififle j pr^fertim cum ex hiftoria conftet partes Orientales fub ipfis rerum primordiis hominum multitu- dine abundafle. Sed non erat necefle Moft in ufum IJraeUtarum fcribenti has memorare. Hay inquit, Junt familia filiorum Noa Jecundum gene^ rationes eo7'um , in nationibus eonim , et per hos nationes divifa Junt in terra pojl Diluvium. Quas fequuntur verba Parenthcfi inclufa legi vellem — Et erat omni terra una lingua^ et una loquela. Dcinde lequitur — Et factum eji ut illi itinere ah Oriente pro- fe5li invenerint planitiem in terra Shinaar^ et illic conjederunt — Illi — non univerfa quidem terra; M m quorfum 546 De Difperjione Filiorum Noa PRyEL. quorfum enim univerfi fedes mutarent ? Sed illf (ut opinor) prius memorati filii Noa;, qui ad ter- ras ad Occidentem fitas colendas delegati erant. Poll fe (utidiximus) reliquerant Patrem et fratres, qui terras Orientales habitarent. Illi non longe profedti erant, cum in terra Shinaar campos amplos, amcenos, et feraces invenerint. In his campis pof- tea urbs Bahylonis extrufla eft ; et hie quoque vi- detur fuiffe fedes Paradifi. Placuit illis loci pul- chritude; tellus ditiffima, et pinguia pecori pabula, et ipfis facilem vi61:um, et commodum habitandi fpatium obtulit. Noluerunt igitur ultra vagari : Dura videbantur Dei mandata, qui eos per rerram univerfam difpergi jufferat : A longo et difficili itinere abhorruit animus : In his amoenis viretis fedem figere prseoptarunt : Hie igitur confede- runt — CD(;t^ 11t!?'1 — inquit Mojes. Confilia igitur inter fe habuerunt de urbe, et turri excelfa aedifi- canda j ut communi focietatis vinculo aftrifti una omnes viverent, neque per terram univerfam fparfi vagarentur. JEdificemus (inter fe dixerunt) nohis urbenii et turrim^ ciijus c acumen ujque ad ccclum ien- daty et faciamus nobis nomen — Hebraice — 1J^ nt^'V^I iQf^ — Sed ut vox — Dii' — varie poteft reddi, in diverfas hie fententias iverunt interpretes ; neque facile eft quid fignificaretur prfecife dicere. Neque videtur effe res magni momenti. Hoc faltem ex fequentibus certo licet difcere, eo confilio et fine haec homines excogitafie, ne difpergerentur per faciem et Linguarum Confujione, 547 faciem terras univerfe. Et cxinde fatis patet hos PRi£L. Y V r filios Note eo confilio iter inftituilTe, ut per terrain univerfam fe diffunderent, jam autem a fenten- tia hac difceflifle, et operam dare ne difperge- rentur. Quod fi (uti diximus) Deus eos jufTiflet terram univerfam replere, et fub ejus imperio et aufpiciis hoc opus fufcepiflent, "^ hoc novum in- ceptum erat (uti loquitur Author Libri Sapien- tife) impia conjpiratio. Quid hoc crat nifi jufTa Dei detreftare, ejus voluntati obfiftere, ct, quan- tum in iis erat, irrita ejus confilia reddere de terra replenda ? Hie igitur rurfus Deo vindice opus erat. Et proinde Deus interfuit, et infolentia homi- num incepta repreflit — Jehovah dejcendit (inquit Mofes, ufitata, ct perpulchra ufus figiira) ut vide- ret urbem^ ac turrim, quam icdificabant Jilii hominum. Et dixit Jehovah , Ecce populus unusy et una eji om- nium lingua; et hoc incipiunt facer e ■., et nunc nihil ab Hits prohiberi poterit, quod faciendum ftbi excogitave- rint, Quafi dixerit — " Hi homines in unum atque *' eundem populum animorum, et linguarum con- " cordia confociati, ni eorum contumacise obfifta- ** mus, omnia fibi licere, et omnia fieri pofTe exifti- ** mabunt,qu2ecunque fibiinanimo faciendaconce- " perint." Deus igitur eorum linguas confudit, ut non poflet alter alterius linguam intelligere. Sed hie rurfus intcrpretum varise funt fen- tentisE. Eadem confufio, qu^e filios Noa corri- * Lib. Sap. X. 5, M m 2, puit 54^ De Difperjione Filiorum Noa PRiEL. puit, videtur etiam eos occupafie. ' Sunt, qui per • hanc confufionem nihil aliud intelligi volunt, qiiam animorum diflenfionem, et diflidium. Iflud quod dicitur — Omnis terra erat unius lakii, et ejuf- dent loquel^e — interpretantur de fumma animorum Concordia; evenilTe autem aiunt per fingularc Dei judicium ut in turri hac asdificanda graviter inter fe diffcntirent, et hac ratione dici Deum labium eorum confudifTe. Atque hanc diflenfionem caufam fuiffe volunt, qucC a fe invicem difcedere coegit, ct in varias terrse plagas fe difpergere. Nequc vero diffitemur, cum lingua fit animi interpres, aliquando tum apud '' facros, tum apud ethnicos Scriptores, idem loqui poni pro idem velle ; et rurfus linguarum divifionem fignificare animorum diflenfionem. Sed non ferunt hanc interpretationem hsec verba Mojis. Quippe Deum inducit ita lo- quentem— nt^'K DnSST DtT nblJI mnj niH •)nyn r\^^ \V'<^ ^V^^'> N^b— Vox— nDSi^— proprie labium fignificat, unde per aptam, et ufitatam figuram ufurpatur pro loquela, quae e labiis egre- ditur. Hoc fenfu accipitur in multis " Sacr^ Scrip- ture locis. Ita igitur reddi verba oportet — Age, dejcendamus^ et confundamus ihi loquelam eorum, ut alter alterius non intelligat loquelam. Id nempe €x hac confufione effedtum eft: ut alter alte- ' Vitringa Diflert. de Confuf. Linguar. •• Rom. xv. 6. ' Job. xii. 20. Prov. x. 8, 10. xiv, 3. xvi. 21. If. xix. 18. xxxiii. 19. Ezek. iii. 5, 6. Pi'alni. Ixxxi. 6. nus et Linguarum Confufione, 54^ rius loqiielam non intellexerit, unde conftat non PR^L-' XVI animorum diirenfionem, fed feffmonis varietatem hie defignari. Cum igitur dicitur omnibus fuiffe unum labium, et una verba, intcrpretandum eft prius omnes fe mutuo intellexifTe, et lingua eadem locutos effe. Quod fi efTet in voce — nflii^— quae- dam ambiguitas, illud quod fequitur — DniT jl^i-fp}^ — fenfum definit, et docet omnia de verbis, five loquela, intelligenda effe. Denique in priori capite dicuntur filii Japheth^ Ham, et Sbem terras occupafle, quifque fecundum ejus linguam, fecun- dum familias eorum, et fecundum gentes. Unde licet intelligere filiis No^^ ut diverfas familias, et provincias, ita etiam diverfas fuille linguas. '^ Alii rurfus opinantur Deum his filiis No^ lin- guas balbutientes dedilTe, ita ut diftinde et arti-. culatim loqui non valerent, et proinde alter alte- rius fermonem non intellexerit. Et hoc quidem re6l:e dici poterat confufio linguarum, five labio- rum ; fed talis confufio, quae nihil efficere potuif- fet. Si omnes ita balbutiiflent nemo focium in- tellexiflTet, neque frater fratrem, neque pater filium compcllare potuiflet. Nulla confilia mifcere, nul- 1am focietatem inire valuififent, neque colonias de- ducere, neque iter infi:ituere. NecefTe fuiflet om- nes tacitos, et inertes confidere, expedantes dum lis Deus facukatem loquendi redderet. Quod 11 diverfie {ut fuppofuimus) familias diverfis Unguis *■ Vitringa Diflert. M m 3 iocutac 55© De Difperfione Filiorum Noce^ 6cc. PR^L. locutas eflent, hoc eos in diverfas partes fe diffun- ^^^- dere et docuifTet, et compulilTet. Neque video cur cuiquam incredibile videatur 'Deum hoc modo pofle linguas hominum confundere. Quis homi- nis OS formavit ? Quis ilium docuit per quofdam fonos articulates animi fenfa exprimere ? Haud facile eft hccc explicare, nifi dixeris Deum ipfum linguas primfevae audlorem fuiffe. Quod fi haec a T)eo profefta fit, quidni idem Deus homines novis linguis loqui faceret, et veteris oblivifci ? Quidni cadem ~Dei Omnipotentia, quae Apojlolos linguis ignotis uti temporis momento docuit, et filios Noce variis linguis vociferari faceret ? Quo modo hoc effeftum fit non eft noftrum ftatuere. Neque aut neceffe eft, aut libet qu^rere, quje, quot, aut quales linguas rune temporis formatse erant. Satis erit dicere ipfius Dei impulfu fupernaturali effec- tum efle, ut diverfas familiar diverfis linguis loque- rentur, neque alter alterius fermonem intelligeret. Hac re tarn mirifica admoniti, et impulfi, neceffe efle duxerunt fe in varias co^oniasrurfus difpertiri, et in diverfas terras plagas difcedere. Ita ex Dei con- filio homines difperfi funt, et terra incolis repleta. Nonne autem ipfa dies, et rerum viciflitudo, hanc quamcernimuslinguarum varietatem effeciflet, fine Dei interventu ? Quid ft hoc concedatur ? Potuit tamen Deus hoc temporis momento efticere, quod longa dies tandem per fe attuliifet, eo nempe con- filio ut homines quaai citiffime difpergerentur. Sed de hac re, fi Deo placet, fuftus in Pracledione fe- quenti difleremus. PR^^- PR^LECTIO XVII. jsBtmm De Difperfione Filiorum Noas, et Lingua^ rum Confufione. SU P E R 1 O R I Praeleaione in hac re fatis PR^EL. perplexa explicanda operam ponendam efle ' duximus, prsefertim cum finr, qui objiciunt nihil opus fuifle miraculo ad ea efficienda, quse dies ultro attuliflet, quippe quod necefle erat, fine Dei ope, homines per terram difpergi, et linguas variari. Nos contra oflendimus, utcunque haec temporis progrefTu tandem effici potuiflent, rem tamen tarde admodum progreffuram ; in terris for- tafle vicinioribus, et feracioribus, incolas redunda- turos, reliquam vero partem orbis defertam et in- cultam jacuifle necefle erat. Ad terram igitur quam citiflime replendam, et colendam, Deus juflit homines fed ifpergere. Ille hujus confilii au6tor erat J ille terram dilpertitus eft ; et cuique fuam p^rtionem diilribuit ; fub ejus imperio, et aufpiciis iter inftituerunt. Qiii in partes Occidentales mifll M m 4 fuerunt §^2 De Dlfperjione Flliorum Noa PR^L fuerunt non longe erant progreffi, cum in terra ■^^11. $i)ifia^y campos amoenos, et feraces invenerint. Hie, loci amoenitate capti, fedem figere decreverunt obliti Dei mandati, qui eos per terram univerfatn jufTerat fe difFundere. Confilia igitur inierunt de urbe et turri asdificanda. Sed Deus eorum auda- ciam refraenavit, et linguas eorum confudit, ut non poflet alter alterius fermonem intelligere. Sed hie rurfus varias de hac confufione funt hominum fen- tentias. Sunt qui anlmorum diflenfionem volunt intelligi. Alii rurfus Deum iis linguas balbutientes dedifle opinantur. Nos contra ofbendimus lingua- rum varietatem his verbis defignari, Deumo^wQ ef- feciffe, ut diverfas familiae, quibus antea una fuit lingua, et idem fermo, jam diverfis linguis loque- rentur. Sed objiciunt, ipfam diem, et rerum vicif- fitudinem, hanc quam cernimus linguarum varie- tatem necefTario effedluram fuifTe, abfque Dei inter- ventu. Quid vero fi hoc concedatur ? Potuit ta- men Deus hoc temporis momento efFeciiTe, quod longa dies tandem per fe attulifiet, eo nempe con- filio, (uti diximus), ut homines quam citilTime dif- pergerentur. * Sed nos hoc minime concedendum arbitramur. Rem paulo attentius infpiciamus. Temporis de- curfu et Vetera interire verba, et nova fubinde pro- * Vid. Stillingfleet Orig. Sacr. Lib. iii. C. v. S. 4. Bochart Phaleg. L. i. C. 11. Univ. Hift. L. i. C. 2. S. 5. Wotton de Confuf. Ling. cudi et Linguarum Confujione, 553 cudi docet experientia i et ita linguas tandem va- PRiEL, riari neceffe eft. Sed hsec variatio lente procedit ; ^^^^* neque poteft aliqua infignis fieri mutatio nifi longo temporis intervallo. In ipfis rerum primor- diis hanc rem tardiori pcde proGeflifle oportuit. Caufas variationis linguarum, quas his temporibus obfervare licet, plerumque hce funt ; artium, et fcientiarum incrementa, commercia cum hominibus jam diverfa lingua loquentibus, regiones ab hofti- bus debellatas, et occupatas. Has, fimilefque cau- fa?, quas nunc linguas vitiant, et immutant, inter homines primasvos aut nullas erant, aut tarde ad- modum procedebant. Et proinde obfervare licet linguam Hebraicam a Mofis temporibus ufque ad captivitatem Bahylonicatn^ hoc eft, prope mille an- nis, eandem fere perftitifle. Rurfus Homerum me- lioris notas Chronologi volunt plus nongentis an- nis ante Chrijium natum fcripfiffe. Et tamen ea- dem fere lingua, aut fakem non multum immu- tata, utebantur Graci homines Homeri temporibus, qua et Chrijli fasculo, et multis dehinc annis. Quam mifere igitur hallucinantur, qui fidenter affeverant Mofen caufam variationis linguarum nefciviffe, et proinde hanc fabulam excogitafle, ut rei tam mirificas caufam quandam redderet ? Qiiod fi nulla alia fuiflet variarum linguarum caufa pras- ter naturalem rerum viciflitudinem, vix ulla fuiflet diverfitas Mofts temporibus, qui non nifi undeci- »mus a Peleg ortum duxit, et fecundum Hebraicam Chronologiam 554 -^^ Difperjione FiUorum Noa PRiEL. Chronologiam non plufquam fexcentos aut feptin- XVII ^ ^gentos annos pofthac natus erat. Et contra, fi Mojis tempore diverfe gentes diverfis Unguis locu- tae fuerint, hoc non naturali alicui caufas tribuen- diim eft, fed a Deo ipfo effici necefle eft. Sed hoc ipftim in quasftionem vocatur. " Extiterunt viri pii, et eruditj, qui, Hehraica linguas amore cor- repti, volunt earn efTe antiquifTimam, et omnium aliarum linguarum fontem, et matrem. Ea locutos efle homines primaevos contendunt, et non nifi paulatim naturali rerum viciflitudine immutatam efle. Et in hanc rem obfervant homines tunc tem- poris fine interpretis ope commercia, et colloquia mircuifTe. Legimus Ahrahamum Canaanaos^ et Mgyptios allocutum effe \ Ahrahami fervum cum Rebecca^ et Lahane \ et rurfus Jacobum cum La- hane^ et ejus filiis fermonem habuiffe ; nullo au^ rem interprete ulos efte legimus. Quis vero has minutias expe6taverit in tarn brevi narratiuncula, qua5 in hiftoriis prolixioribus raro occurrunt ? Po- terat Abrahamus linguam Canaanaorum didicifle, ut plerique faciunt, qui in exteris regionibus pere- grinantur: Poterant fervi, et filii ejus^ linguam antiquam retinuifie, qua patres eorum in Mefopo- tamia ufi funt : Poterant fecum attulifie, aut fibi adhibuifle eos qui linguss alienas intelligerent, et interpretum officio fungerentur. Verum in ipfa ^ Vitringa Diflert. de Confuf. Ling. Meric. Cafaubon de 4 ling. Comment. Tho?naJJjn Gloflar, Univ. alijque. - ' hiftoria €t Linguarum Confujione. £S^ hiftoria Mofaica quaedam diverfitatis linguarum in- PR^L. dicia reperiuntur. " Columnam, quam Jacob Galeed ^ vocavit, Laban fua lingua eodem fenfu appellavit Jegar-fahadutha, ** Jofepho Pharaoh novum nomen impofuit, ec vocavit eum Zaphnath-paaneah, quod eft vocabulum Mgyptiacum^ neque ullam videtur cum lingua Hebraica habere affinitatem. * Inter Jofepbum et fratres in Mgypto interpretem intercef- fifTe legimus •, neque illi lingua patria loquentes Jofepbum, quem efle yEgyptium credebant, eos in- telligere putabant. Sed linguam Hebraicam om- nium aliarum linguarum matrem efle contendunt, ct illas ab ea derivari. Neque ego ab Hebraica linguae antiquitare, puritate, et prascellentia quid derogare velim. Sit Hebraica pervetufta, fit pri- mxva lingua. Sed omnes alias ab ea derivare fruftra contendunt. Utcunque in quibufdam vo- cabulis ab origine dtrducendis iis res latis bene vertat, operis tamen fumma infelices multum fu- dare, fruftraque videntur laborare, neque fatis certa hujus, quam jadant, affinitatis indicia attulilfe. Tam varifC, et diverfa?, non folum hodie funt linguas, fed a multis retro fseculis extiterunt, ut vix ab uno quopiam fonte derivari pofle videan- tur. Sumite in manus nomenclaturam aliquam, et conferte nomina rerum, qu£ in omnium funt ore, ucpote partium corporis, animalium notifli- morum, aliarumque rerum, quae in communi funt ' Gen. xxxi. 47. <* xli. 45. * xlii. 23. ufu. 556 De Difperfione Ftltorum Noa PR^L. ufu, in lingua Hehraica^ Graca^ Latina^ et AnzU" ' cana^ et videbitis miram ubique difcrepantiam. Vix ultra unum, aut alterum vocabulum invenies, quod hujus, quae vocatur mater fua, imaginem refert. Tanta eft varietas, ut non ab uno aliquo, fed a quatuor ad minimum fontibus originem trax- ifTe videantur. Neque vero folum in fingulis vocabulis banc difcrepantiam obfervare licet, fed in ipfa diverfarum linguarum forma, et conftruc- tione. In omni orationis parte, in formatione no- minum et verborum, in forma Syntaxeos, et in univerfa Phrafeologia longe a fe invicem diflldent, NecelTe eft, uti diximus, temporis decurfu linguas variari, et Vetera verba interire, nova oriri. Sed linguam primsevam integram deleri, et in alias prorfus novas tranfmutari, veterem formam ita amittere,ut vix unum aut alterum reftet vocabulum, et vix ulla ejus veftigia appareant, hoc omnem fi- dem exfuperat. Porro fi cui credibile videatur poft f^cula, quot inter Diluvium et hodiernum diem~ intercefferunt, hominibus ubique per orbem dif- perfis, veterem linguam pofle tandem exolefcere, et novas variafque ubique formari ; is fecum re- putet hanc diverfitatem, non folum in hodicrnis, verum etiam in antiquifiimis linguis obfervari. Si e naturali rerum vicifTitudine orta fuerit linguarum varietas, hasc immutatio minutatim, et grada- tim procefliflet, ut vel hodie fieri videmus, et quo quseque antiquior fuerit lingua, eo magis matris fuse ef Linguarum Confullone, 557 fuse imaginem retulilTet. Sed videmus linguas PR^EL, vecuftifllmas, nempe Gracam^ et Latinam, vix ' magis fimiles efle linguae Hebraidey quam funt re- centifiimse, quam hsec noftra Anglicana. Hodie extant Graci Scriptores, qui abhinc bis, aut ter millibus annis fioruerunt. Lingua, qua utuntur, videtur fuilTe Graiorum lingua vernacula per ali- quot retro fascula. Et haec lingua Hebraicce eft diiTimillima. Vocabula, quibus res cxprimunr, quas in communi lunt ufu, funt omnino diverfa. Univerfa linguarum forma et indoles difcrepat ; et tota Grammatica eft difTimillima •, adeo ut qui linguam Gracam didicerit paululum inde adju- menti in lingua Hebraica difcenda confequetur. Si igitur concedatur multis millibus annorum lin- guam primsvam pofTe veterafcere, attamen intei Noa et Homeri tempora ita polTe tranfmutari, ut in filia matrem minime agnofcas, hoc prorfus incre- dibile eft. Praefertim, fi recolamus Graciam ab Oriente primos incolas accepifle. Imo, quod mi- randum eft, Gr/eci traduntur a Phasnicia literas fuas arcepifle •, et tamen linguam fibi propriam retinu- erunt, a Pho^nicum lingua prorfus alienam. Hue accedit quod linguae omnes, qu£ vocantur Orien- tales, videntur inter fe cognatas ; primasvam fimili- tudinem diu retinucrunt, neque etiamnum exue- runt. Sed Graca lingua, quantum polTumus re- tro veftigia fequi, ab Hebraica longe difcrepat. Undc SS^ ^^ J^lfperfione Filiorum Nooe PR^L. Unde licet fatis certo colligere illas eiufdem fuifTc ^ profapiag) has autem diverfe. Denique' hasc Mofis hiftoria de gentium dif- perfione, et linguarum confufione etiam Scripto- rum Ethnicorum teftimonio confirmatur. ^ Eufehius citat Abydenum hiftorise Ajfyrica Authorem, qui te- ftatur homines primasvos, pr£e Deorum contemptu, turrim ^dificaffe, quse nunc eft Babylon^ quse prope ad coelum pertingebat, et ventos Deis aux- iliantes eorum incepta fubvertifle ; et antea ait ho- mines eadem lingua ufos cfle, tunc vero varieta- tem linguarum a Deis immiflam efl'e, unde locus Babylon vocatus eft, quippe quod Hebrai confu- fionem vocant Babel. ^ Ab eodem Eujebio Sibylla citatur, quae memorat " homines tunc eadem lin* *' gua loquentes turrim celfiflimam ^dificafife, ut " per illam in coelum afcenderent, Deos autem " ventis immilTis turrim evertifle, et propriam " cuique linguam dedifle, et prop erea urbem " Babylona vocatam effe." Apud eundem ^ Eu- polemus teftatur Gigantes e diluvio confervatos tur- rim aedificafTe, hac vero a Deo everfa difperfos fuifle per terram iiniverfam. ' H«c omnia confirmat JofephuSy qui in eandem rem citat Sibyllam, * cui * Przeparat. Evangel. L. ix. C. 14. e lb. C. 15. * lb. C. 17. ^ Antiq. Jud. Lib. I. C. 4, 5. ^ Hog idem Htjiiai teHimonium ab Eufehio adducitur, fed corrupte. adjicit et Linguarum Confujione, 559 adjicit Hejliai teftimonium, qui tradit e diluvio PR^EL. confcrvatos in Senaar Babylonia venifle, et inde dif- * perfos efle propter diverfitatem linguarum, coloniis paflim dedudis •, et finguli terram iftam occuparunt qu£E illis obtigit, et in quam eos duxit Tieus^ ica ut omnis terra eis repleretur, tam mediterranea quam maritima. FINIS.