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Rom.

II.

works, because his glory Mall endure for ever; then is it absolutely necessa

ry we should confess him Maker of heaven and earth, that we máy fuffici. Pfal. 148. 13. ently praise and glorify him. Let them praise the name of the Lord, faith

David, for his name alone is excellent, his glory is above the earth and

heaven. Thus did the Levites teach the Children of Israel to glorify God: Neh. 9. 5, 6. Stand up and bless the Lord your God for ever and ever : and blessed be

thy glorious name, which is exalted above all blefing and praise. Thou even thou art Lord alone; thou hast made heaven, the heaven of heavens.

with all their hosts, the earth and all things that are therein. And the Rom. 11. 36. fame hath S. Paul taught us: For of him, and through

ohir us: For of him, and through him, and to him are all things, to whom be glory for ever, Amen. Furthermore, that we may be assured that he which made both Heaven and Earth will be glorified in

both, the Prophet calls upon all those celestial hosts to bear their part in his Psal. 148. 2, Hymn: Praise ye him all his Angels, praise ye him all his Hosts. Praise 3, 4, 5. ye him Sun and Moon, praise him all ye Stars of light. Praise him ye hea

vens of heavens, and ye waters that be above the heavens. Let them praise

then ne of the Lord, for he commanded, and they were created. And the Rev. 4. 10,11. 24 Elders in the Revelation of S. John, fall down before him that fitteth

on the Throne, and worship him that liveth for ever and ever, and cast their Crowns, the emblems of their borrowed and derived glories, before the Throne, the seat of infinite and eternal Majesty, faying, Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast crea

ted all things, and for thy pleasure they are and were created. Wherefore, Psal. 19. 1. if the heavens declare the glory of God, and all his works praise him; · Pfal. 145. 10, then shall his Saints bless him, they shall speak of the glory of his kingdom,

and talk of his power. And if Man be silent, God will speak; while we

through ingratitude will not celebrate, he himself will declare it, and proJer. 27.5., mulgate. I have made the earth, the man and the beast that are upon

the ground, by my great power, and by my out-stretched arm.

Secondly, The Doctrine of the World's Creation, is most properly effectual towards man's Humiliation. As there is nothing more destructive to humanity than Pride, and yet not any thing to which we are more prone than that ; fo nothing can be more properly applied to abate the swelling of

our proud conceptions, than a due consideration of the other works of God, Psal..8. 3. with a sober reflection upon our own original. When I considered the

heavens, the work of thy fingers, the moon and the stars which thou hast.
ordained; when I view those glorious apparent bodies with my eye, and
by the advantage of a glass find great numbers, before beyond the power
of my sight, and from thence judge there may be many millions more which
neither eye nor instrument can reach ; when I contemplate those far more
glorious Spirits, the inhabitants of the Heavens, and attendants on thy
Throne ; I cannot but break forth into that. admiration of the Prophet,
What is man, that thou art mindful of him? what is that off-spring of the
earth, that dust and ashes? what is that fon of man, that thou visitest him?
what is there in the progeny of an ejected and condemned Father, that thou
shouldeft look down from Heaven, the place of thy dwelling, and take
care or notice of him? But if our Original ought fo far to humble us, how
Should our Fall abase us? That of all the creatures which God made, we.
Should comply with him who first opposed his Maker, and would be equa
unto him from whom he new received his Being. All other works of God,
which we think inferior to us, becaufe not furnished with the light of un-
derstanding, or endued with the power of election, are in a har
sibility of finning, and so offending of their Maker: The glorious Spirits
which attend upon the Throne of God, once in a condition of themselves to
fall, riow by the grace of God preserved, and placed beyond all possibility of
finning, are entred upon the greatest happiness, of which the workmanship of

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God is capable : but men, the sons of fallin Adam, and sinners after the fimilitude of him, of all the creatures are the only companions of those Angels which left their own habitatious, and are delivered into chains of darkness, Jude ř. 6. to be reserved unto Judgment. How should a serious apprehension of our 2 Pet. 2. 4. own corruption, mingled with the thoughts of our creation, humble us in the light of him, whom we alone of all the Creatures by our unrepented fins drew unto repentance ? How can we look without confusion of face upon that monument of our infamy, recorded by Mofes, who first penned the original of Humanity, It repented the Lord that he had made man on Gen. 6. 6. the earth, and it grieved him at his heart ?

Thirdly, This Doctrine is properly efficacious and productive of most chearful and universal Obedience. It made the Prophet call for the Commandments of God, and earnestly desire to know what he should obey. Thy hands have made me and fashioned me: give me understanding that I Pfal. 119.73. may learn thy commandments. By virtue of our first production, God hath undeniably abfolute dominion over us, and consequently there must be due unto him the most exact and complete obedience from us. Which reason will appear more convincing, if we consider of all the creatures which have been derived from the same fountain of God's goodness, none ever disobeyed his voice but the Devil and Man. Mine hand, faith he, hath laid the Isa. 48. 13. foundation of the earth, and my right hand hath spann'd the heavens ; when I call unto them they stand up together. The most loyal and obedient servants which stand continually before the most illustrious Prince are not so ready to receive and execute the commands of their Sovereign Lord, as all the Hosts of Heaven and Earth to attend upon the will of their Creator. Lift up your eyes on high and behold who hath created these things, Isa 40. 26. that bringeth out their hosts by number: he calleth them all by names, by the greatness of his might , for that he is strong in power, not one fail eth, but, every one maketh his appearance, ready press’d to observe the designs of their Commander in chief. Thus the Lord commanded and they fought from heaven, the stars in their courses fought against Sisera. He Judg. 5. 20. commanded the Ravens to feed Elias, and they brought him bread and flesh 1 King 17. in the morning, and bread and flesh in the evening, and so one Prophet lived merely upon the obedience of the Fowls of the air. He ipake to the devouring Whale, and it vomited out Jonah upon the dry land; and so Jonah 2. 10. another Prophet was delivered from the jaws of death by the obedience of the Fishes of the Sea. Do we not read of fire and hail, snow and vapour, Pfal. 148. 8. stormy wind fulfilling his word? Shall there be a greater coldneis in man { than in the snow? more vanity in us than in a vapour ? more inconstancy

than in the wind ? If the universal obedience of the creature to the will of the Creator cannot move us to the fame affection and desire to serve and please him, they will all confpire to testifie against us and condemn us, when God shall call unto them; saying, Hear, o heavens, and give ear, earth, isa. 1. 2. . for the Lord hath spoken: 'I have nourished and brought up children, and they have rebelled against me.

Lastly, The Creation of the World is of most necessary medication : for the consolation of the servants of God in all the variety of their conditions, Happy is he whose hope is in the Lord his God, which made Pf. 146.5, 6. Heaven and earth, the sea and all that therein is. This happiness consisteth partly in a full assurance of his power to secure us, his ability to fatisfie us. The earth is the Lord's, and the fulness thereof, the world and Pfal. 24. 1, 2.. they that dwell therein. For be bath founded it upon tbe feas, and established it upon the floods. By virtue of the first production he hath a perpetual right unto, and power to dispose of all things : and he which can order and dispose of all, must necessarily be esteemed able to fecure and fatis

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Isa. 40. 28. fie any Creature. Haft thou not known, haft thou not heard, that the ever

lasting God, the Lord, the Creator of the ends of the earth, fainteth not, neis ther is weary? There is no external resistance or opposition where Omnipotency worketh, no internal weakness or defection of power where the AL: mighty is the Agent; and consequently there remaineth a full and firm perfuasion of his ability in all conditions to preserve us. Again, this happiness consistețh partly in a comfortable assurance, arising from this Meditation, of the will of God to protect and succour us, of his desire to preseryé and

bless us. My help cometh from the Lord, who made heaven and earth: 3. he will not suffer thy foot to be moved, saith the Prophet David; at once

expressing the foundation of his own expectancy and our security. God will 'Job 10. 3. not despise the work of his hands, neither will he suffer the rest of his Crea1fa. 54. 16, tures to do the least injury to his own Image. Behold, faith he, I have crea17. ted the smith that bloweth the coals in the fire, and that bringeth forth an

instrument for his work. No weapon that is formed against thee shall pro-
Sper. This is the heritage of the servants of the Lord. Vista
"Wherefore to conclude our explication of the first Article, and to render a
clear account of the last part thereof; That every one may understand what it
is I intend, when I make confession of my faith in the Maker of heaven and
earth, I do truly profess, that I really believe, and am fully perfuaded, that
both heaven and earth and all things contained in them have not their being
of themselves, but were made in the beginning; that the manner by which all
things were made was by mediate or immediate creation; so that antecedent-
ly to all things beside, there was at first nothing but God, who produced most
part of the World merely out of nothing, and the rest out of that which was
formerly made of nothing. This I believe was done by the most free and yo-
luntary act of the will of God, of which no reason can be alledged, no motive
assigned, but his goodness; performed by the determination of his will at that
time which pleased him, most probably within one hundred and thirty gene-
rations of men, most certainly within not more than six, or at farthest leven,
thousand years. I acknowledge this God Creator of the World to be the
fame God who is the Father of our Lord Jesus Chrift: and in this full la-
titude, I believe in God the Father Almighty, Maker of heaven and earth.

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ARTICLE II.
And in Hesus Chrift, his only Son, our Loid.

HE second Article of the Creed presents unto us, as the object of

our Faith, the second Person of the blessed Trinity ; that as in the Joh. 14.1.

Divinity there is nothing intervening between the Father and the bi Joh. 3.23. * Eadein re

Son, so that immediate union might be perpetually expressed by gula veritatis

a constant conjunction in our Christian Confession. “And that docet nos credere poft upon no less authority than of the Author and Finisher of our Faith, who in Patrem etiain the Persons of the Apostles gave this command to us, a Ye believe in God, in Filum believe also in me. Nor speaketh he this of himself, but from the Father Dei, Chri- og ftum Jesum, which sent him: b For this is his commandment, that we should believe on Dominum the name of his Son Jesus Christ. According therefore to the Son's prescriDeum nofrum, sed Dei ption, the Father's injunction, and the Sacramental institution, as we are Filium; hu- baptized, so do we * believe in the name of the Father, and the Son. jus Dei qui & Our blessed Saviour is here represented under a threefold description: first, unus & folus est, conditor by his Nomination, as Jesus Chrift; fecondly, by his Generation, as the scilicet rerum only Son of God; thirdly, by his Dominion, as our Lord. omnium. No- But when I refe

to the nomination of our Saviour vat, de Trinit. 0.9.

he

viour, because

he is in the Scriptures promiscuously and indifferently fometimes called 7efus, fometimes Chrift, I would be understood so as not to make each of them equally, or in like propriety, his name. a His name was called Je-a Luke 2. 21. fus, which was so named of the Angel before he was conceived in the 5 Mat. 1. 16.

* Si tamen womb : bwho is also called Christ, not by * name, but by Office and title. nomen ett Which observation, seemingly trivial, is necessary for the full explication Christus, & of this part of the Article ; for by this distinction we are led unto a dou- non appella

tio potius ; ble notion, and so resolve our Faith into these two Propositions, I believe Unctus enim there was and is a man, whose name was actually, and is truly in the most significatur.

Unctus auhigh importance, Jefus, the Saviour of the world. I believe the man who rem nonumabare that name to be the Christ, that is, the Mefias promised of old by gis nomen eft

quam veitiGod, and expected by the Jews.

tus, quam calceatus, accidens nomini res. Tertul. adv. Prax. 0.28. Quorum nominum alterum est proprium, quod ab Ana gelo iin pofitum eft; alteruin accidens, quod ab unctione convenit. Ibid. Chriftus commune dignitatis eft nomen, Terus propriuin vocabulum Salvatoris. S. Hieron. in Mat. 16. 20. Jesus inter homines nominatur ; nam Chriftus non proprium nomen est, sed nuncupatio poteftatis & regni. Laftan. de Falsa Sap. l. 4. c.7. Dum dicitur Chriftus, coinmune nomen dignitatis est; dum Jesus Christus, proprium vocabulum Salvatoris eft. Isidor. Orig. l. 7. 6. 2. 'Incēs xadig Degorúuws. S. Cyril. Catech. 10.

For the first, it is undoubtedly the proper name of our Saviour given unto him, according to the custom of the Jews, at his Circumcision: and as the Baptift .was called John, even fo the Christ was called Jesus. Beside, as the imposition was after the vulgar manner, so was the name it self of ordinary use. We read in the Scriptures of a Jesus which was called Justus,

s.

. a fellow-worker with S. Paul, and of a certain Sorcerer, a Jew, whose. Col. 4. 11.

: * Atts 13. 6. name was * Barjesus, that is, the Son of Jesus. Jofephus, in his Hifto

* Habuit & Jury, mentioneth one Jesus the Son of Ananus, another the Son of Sapha- dæa quofdam tes, a third the Son of Judas, Nain in the Temple: and many of the high Jesus, quoPriests, or Priests were called by that name ; as the Son of Damnæus, of glorious Gamaliel, of Onias, of Phabes, and of Thebuth. Ecclefiafticus is called cabulis. Illa the Wisdom of Jesus the Son of Sirach, and that Sirach the Son of ano- enim nec lu

:cent, nec pather Jesus. 68. Stephen speaks of the Tabernacle of witness brought in fcunt,necmewith Jefus into the posesion of the Gentiles; and the Apostle in his ex- dentur. Berplication of those words of David, To day if you will hear his voice, ob-ha

1 nard. in Cant.

Serm. 15. ferveth that, <if Jesus had given them rest, then would he not afterwards 6 Aft. 7:45. have spoken of another day. Which two Scriptures being undoubtedly Heb. 4. 8.

* Firfi yun understood of Joshua, the Son of Nun, teach us as infallibly that Jesus is as generalny the fame name with Joshua. Which being at the first * imposition in the in ihe Books full extent of pronunciation Jehoshua, in process of time contracted to Jei

of Mofes, in

Joshua, Jhuah, by the omission of the last letter, (strange and difficult to other Judges, Salanguages) and the addition of the Greek termination, became 7efus. muel, the

Kings, yea ou · Wherefore it will be necessary, for the proper interpretation of Jefus, ven in Haggai to look back upon the first that bare that name, who was the Son of Nun, and Zechariof the Tribe of Ephraim, the successor of Mofes, and so named by him, ah: then cons

, tracted into as it is written, d and Mofes called Olhea the Son of Nun Jehoshuah. His yw, as in first name then imposed at his Circumcision was Olheah, or Horeab; the the 1 Chron

24.11. 2 Chr. fame with the name of the son of Azaziah, ruler of Ephraim, of the 1:17.- and ffon of Elah, king of Israel, of the & fon of Beeri, the Prophet : and the constantly in interpretation of this first name + Hoseah is Saviour. Now we must not Ezra and Ne

10 hemiah. Next the last letter y was but lightly pronounced, as appears by the Greek Translation, 1 Chron. 7. 27. where y077 is rendred in the Roman and Alexandrian Copy 'Inoxè, in the Aldus and Complutensian Editions 'Iwoni, and by Eusebius, who expresseth it truer than those Copies, 'Iwosè. At last y was totally left out both in the pronunciation and the writing, and the whole name of Joshua contracted to . d Numb. 13. 16. ¢ i Chron.27.20 € 2 King. 17. 1,

& Hof.1.1. to see in lingua noftra Salvatorem fonat, quod nomen habuit etiam Josue filius Nan, antequam ej a Deo • vocabulum mutaretur. S. Hier, in Osee, c. 1.8.1.col. 1. adv. Jovinianum. I read indeed of other interpretations among

the Greeks, xo good expositors of ihe Hebrew names: as in an ancient MS. of the LXX. Transation of the Prophets, now in the Library of Cardinal Barberini, at the beginning of Hoseah. 'Nofè, autófifu , and again, '2204è, Corway pelíc, Cuoriálwr (of which the first and last are far from the Original and the middle agreeable with the root, not with the conjugation, as being deduced from yon not in Niphal, but in Hiphil) And in another MS. of the Prophers in the King's Library at St. James's, 'Rond Criácar, it púang. and again, 'noni, iguas Casépulfum, which is the

interpre17 your numai anna ab And all the assembly thall know that the Lord saveth (or will savę) not with sword and spear: and Pfal. 116. 6. yung 150 159 I was brought low, and he helped me. And although there be ano-, ther " in the future than in the name, yet being it is also found sometimes with the lefser Chiric, and so without the latter, or without any Chirick at all, as frequently with the addition of 1 yum, there is no reason but yu17", the name of the son of Nun, may be of the same force, as consisting of the same letters with the third person of the future in Hiphil. Again, being added to the future, as formative thereof, stands in the place of 1 (for the avoiding of confufon with 1 conjunctive) which is nothing else than the abbreviation of N17, we may well assign at least this Emphafs to the mutation which Moses made; that whereas before there was nothing but Salvation barely in his name, now there is no less than he shall save, in which the N17 or " is a peculiar designation of the person, and the shall or Tense a certainty of the futurition. Thus will the design of Moses appear to be nothing else but a prediction or confirmation of that which was not before, but by way of defire or omination; and this only by changing the Imperative into the Future, yw17 serva the expectation of the people, into yun servabit, the ratification of Moses. So did the ancients understand it : to the Greeks Jesus is wherey Oiš, to the Latines, Salvator Dei. So Euseb. Demonftr. Ev. l. 4. ad finem. Exed ä сwherer Orõ ris T EAAlo 0% 8 Jae8 pleÀMelty &low@ , x o ga Seasot, conseia, và 3 Nguoi sg coicoi Tai;

name, which as distinct.

interpretation inserted into Hesychius; in whom for 'Rona we must read 'Sonè. and .fo I suppose Salmafius intended it, tho' the Holland Edition hath made his emendation 'Soxé. + Aethe Sa- imagine this to be * no mutation, neither must we look upon it as a $ 10maritan Pen- tal alteration, but observe it as a change not trivial or I inconsiderable. tateuch makes And being Hofeah was a name afterwards used by some, and Jehosluah, it the same

istinct, by others, it will necessarily follow, there was some difference he was first between these two names; and it will be fit to enquire what was the adnamed, and, dition, and in what the force of the alteration doth consist. which he had no afterwards; as if Moses had only called Olhea, Olhea. So Justin Martyr Speaks of Hoseah as Menovopad 617 T'Incã δρόμοι. And comparing it with that alteration of Jacob's name; το επώνυμον Ιακως το Ισραήλ επικληθένοι εδόθη, και το Αυση vorce Inašs in exahon. where, to pass by his mistake in supposing him first named Israel, and after called Jacob, he makes the alteration of Hoseah to Joshua equal to that of Jacob to Israel. The reason whereof was the Greek version of the name, who for Hoseah translated it Avoñs. it wrómari Mwong t Adoño y or Navn Incov, Numb. 13. 16. Dum Moysi successor destinaretur Auses filius Nave transfertur certè de pristino nomine, & incipit vocari Jefus, Tertul. adv. Jud. e adv. Marcion.l. 3. 9.16. Igitur Moyses his adminiftratis Ausem quendam nomine præponens populo, qui eos revocaret ad patriam terram, Clem.l. 1. Recognit. Qui cum primum Auses vocaretur, Moses jussit eum Jesum vocari. Lactan.de vera Sap. c. 17. OÚ a greegy yov (Mwürəs) wuro Aledoxor rõ Incã xexemplúov a egon oeón, óvók.c7o ĝ erigo Te Avon, treni furscaules au TOS Tev J, xanó refuey, 'Ingón autós avalogout. Euseb. Eccl. Hift. I. 1. 63. Thus was the Horeab Fomething disguised by Auses, and was farther estranged yet by those which frequently called him Navons, as Euseb. Demonft. Ev.1.3.6. 17. thrice. This Justin Martyr charges.com on the Jews as neglected by them, and affirms the reason why they received not Jesus for the Chrift, was their not observing the alteration of Hoseah into Josua or Jesus. Avolixaas úlwor 'ino šv Mwang indaert, To Cu = (07@s di av aitian étrointe), 5% dingeis, od pirom dUSÁS, Toilagði méandé Cro Xeiros, sievietovárray ☆ Ceving. And whereas they spake much of the change made in the names of Abram and Sarai, which were but of a letter, they took no notice of this total alteration of the name : so be, Asd tij arou ugurou wegcéléon TUS 'A Gega déu ómóvedli Isokolás, rj Aldi er pæne TWS Edppees évórccele Onoiws noutonoleis. Algai vo Waleglev ovoj TV Avon te ją Nowa öhov volwrópase TS 'Incó, ó (776s. Where, to pass by the vulgar mistake of the Greeks, who generally deliver the addition af de in the name of Abraham, and g in the name of Sarah, when the first was an Addition of 17, the second a change of into 1, he would make that of Hosea into Jesus a far more considerable alteration than that of Abraham or of Sarah.

winst · First therefore we obserye that all the original letters in the name * Hofeah 'yun are preserved in that of Jofhuah from whence 'tis evident that this alteration

was not made by a verbal mutation, as when Jacob was called Ifrael, nor † For, it may by any literal change, as when Sarai was named Sarah, nor yet by diminution well be thought that or mutilation ; but by addition, as when Abram was called Abraham. Sei is added condly it must be confessed that there is but one literal addition, and that of so matant that letter which is most frequent in the Hebrew names : but being thus fothe same with lemnly added by Mofes, upon so remarkable an occasion as the viewing of the third per- the land of Canaan was, and that unto a name already known, and after used; fon of the future in Hiphil, it cannot be thought to give any less than a t present designation of his perYuna' For son to be a Saviour of the people, and future certainty of salvation included altho' is the antamaterii in his name unto the Ifraelites by his means. Thirdly, tho' the number of cal letter of the letters be augmented actually but to one, yet it is nor improbable that a. the conjuga..nother may be virtually added, and in the signification understood. For betion Hiphil be excluded'in ing the first letter of Hofeah will not endure a duplication, and if the same the future letter were to be added, one of them must be absorpt ; 'cis possible another tense, and so anant of the fame might be by Mofes intended, and one of them fuppressed. If

far the regular word be your then unto the name Hoseah we join one of the titles of God, which is Jab, frequently in there will result from bo e custom of that Hebrew tong

Feholkuah; use; yet fome

nestone and fo not only the f instrumental, but also the original cause of the Jews expressed, as it deliverance will be found expressed in one word : as if Mofes had faid, is used, 1 Sam. This is the person by whom God will save his people from their Enemies. 17. 47.

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