saith, that the mystery, which was kept | persuasion concerning the veracity and secret since the world began, was then sanctity of their ancient prophets; and made manifest, and by the prophetical could not therefore doubt concerning the scriptures, according to the commandment of the everlasting God, made known to all nations, to the obedience of faith; and, The holy writings (he telleth Timothy) were able to make him wise to the salvation which is by the faith of Jesus Christ; that is, they were able to show and persuade to him the truth of Christianity, which promiseth salvation to all that heartily embrace it and observe its laws. Such a stress was laid upon this probation by the founders of our religion; and no wonder; for that it is not only extremely forcible in itself, but hath some partic truth of that, which appeared conformable to that which they had foretold should be declared and dispensed for their benefit. This probation also hath this advantage, that it singly taken doth suffice to convince; whereas others can hardly do it otherwise than in conjunction with one another, and especially with its aid: for the goodness of the doctrine may be contested in some points; and however good it seem, it may be imputed to human invention: strange effects may be deemed producible by other causes beside divine power; and they may be suffered to be done for other ends than for confirmation ular uses, and some peculiar advantages of truth; they are also commonly tranbeyond others. The foreknowledge of sient, and thence most liable to doubt. future contingent events (such as were Providence also is in many cases so mysmany of those concerning our Saviour, terious and unsearchable, that the increddepending upon the freest acts of human ulous will never allow any inferences to will), as it is for the manner of attain- be drawn from it: but the plain corresing it most incomprehensible to us, so pondence of events to the standing reit is most proper to God, and by all cords of ancient prophecies (obvious and men so acknowledged; future contin- conspicuous to every one that will consult and compare them) concerning a person to be sent by God, who should have such circumstances, and be so qualified, who should in God's name preach such doctrines and perforın such works, is a proof, which alone may assure any man, that such a person doth come from God, and is in what he declareth or doeth approved by him: no counterfeiting can here find place; no evasion can be devised from the force of this proof. This way, therefore, of discourse, our Lord and his apostles (whose business it was by the most proper and effectual methods to subdue the reasons of men to the obedience of faith and entertainment of Christian truth) did especially use; as generally in respect to all things concerning our Lord, so particularly in regard to his passion; declaring it to happen punctually according to what had been foreseen by God, and thence foreshowed by his prophets, rightly understood: He took the twelve (saith St. Luke of our Lord), and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished: for he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on; and they shall last he was to be prosecuted, condemned, scourge him, and put him to death. And and executed as a malefactor, is a truth again, after his resurrection, he thus re- indeed, which the Jews (although they firmly believed and earnestly expected the coming of a Messias) did not, and indeed were hardly capable to entertain. It was a point repugnant to the whole frame of their conceits; yea, inconsistent with the nature and drift of their religion, as they did understand it; for their religion in its surface (deeper than which their gross fancy could not penetrate) did represent earthly wealth, dignity, and prosperity, as things most highly valuable; did propound them as very proper, if not as the sole rewards of piety and obedience; did imply consequent. ly the possession of them to be certain arguments of the divine good-will and regard: they could not therefore but esteem poverty, affliction, and disgrace, as curses from heaven, and plain indications of God's disfavour toward those on whom they fell: they particularly are said to have conceited, that to be rich was a needful qualification for a prophet (no less needful than to be of a good complexion, of a good capacity, of a good conversation and life:) Spiritus Dei non requiescit super pauperem, the Spirit of God doth not rest upon a poor man; (that is, no special communications of grace, or of wisdom and goodness, are by God ever afforded to persons of a low and afflicted condition ;) being a maxim which they had framed, and which currently passed among them: that he, therefore, who was designed to be so notable a prophet; who was to have the honour of being so special an instrument of promoting God's service and glory; who there. fore should be so highly favoured by God, that he should appear despicable, and undergo great afflictions, was a notion that could not but seem very absurd; that could not otherwise than be very abominable to them. They had further proves his disciples: O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? They did not then (partly being blinded with prejudice, partly not having used due industry, and perhaps not excelling in natural capacity, however, not yet being sufficiently enlightened ✓ by divine grace) apprehend, or discern, that, according to the prophetical instructions, our Lord was so to suffer; but afterward, when he had opened their understanding, that they might understand the scriptures, they did see, and especially urge this point: then St. Peter declared, that the Spirit of Christ, which was in the prophets, did testify beforehand the sufferings of Christ, and the glory that should follow: then it was their manner to reason (as is said of St. Paul) out of the scriptures, opening and alleging that Christ must needs have suffered: saying none other things than those which the prophets and Moses did say should come, that Christ should suffer; delivering first of all, that Christ died for our sins, according to the scriptures: this is that which in my text St. Peter doth insist upon, affirming about the passion of Christ, that it not only had been predicted by one, or more, but foreshowed by an universal consent of all the prophets; to illustrate and confirm which assertion of his, is the scope of our present discourse: to perform which, after having briefly touched the state of the matter in hand, we shall apply ourselves. That the Messias was to come in an humble and homely manner (without appearance of worldly splendour or grandeur;) that he was to converse among men in a state of external poverty and meanness; that he was to cause offences, and find oppositions in his proceedings; (in congruity to these prejudices, abetted that he was to be repulsed and rejected, by that extreme self-love and self-flattery to be hated and scorned, to be disgrace- which were peculiar to that nation) raisfully and harshly treated, to be grievous- ed in themselves a strong opinion, that ly persecuted and afflicted; yea, that at the Messias was to come in a great visible state and power; to achieve deeds of mighty prowess and renown; to bring the nations of the world into subjection under him; and so to reign among them Luke xviii. 31, 32, 33. Luke xxίν. 45. 11 Pet. i. 11. ■ Acts xvii. 2, 8; xxvi. 22, 23; 1 Cor. xv. 3. in huge majesty and prosperity. When VOL. II. 17 Jesus, therefore (however otherwise an- | obstructed their embracing the gospel. swerable in his circumstances, qualifica- As it was their ignorance or error in this tions, and performances, to the propheti- point which disposed them to persecute cal characters of the Messias), did first our Lord' (nisi enim ignoratus nihil paappear such as he did, with some pre-ti posset, as Tertullian saith;" if they had known, they would not have crucified the Lord of glory, saith St. Paul;) so it was that which maintained their obstinate hatred of his name and memory; although graced with so illustrious testimonies of divine power and providence. We cannot therefore here, as in other particulars concerning our Lord, allege the general consent of God's people in expounding the prophets according to our sense, this being one of those points in respect to which the prophets themselves tences, or intimations rather, that he was the Messias, their stomach presently rose at it;" they were exceedingly scandalized at him; they deemed him not only a madman (one possessed or distracted) and an impostor, but a blasphemer; for no less than blasphemy they took it to be for so mean and pitiful a wretch (as to their eyes he seemed) to assume unto himself so high a dignity, and so near a relation unto God, as being the Messias did import. We even see the disciples themselves of our Lord so deeply imbued did foresee and foretell their perverse stuwith this national prejudice, that, even pidity and incredulity; that they should after they had avowed him for the Christ, look and not see; hear and not underthey could scarce with patience hear him stand; yielding herein special occasion foretelling what grievous things should befall him: St. Peter himself, upon that occasion, even just after he seriously had confessed him to be the Christ, did (as it is expressed) take him, and began to rebuke him, saying, Be it far from thee, Lord: yea, presently after that our Lord most plainly had described his sufferings to them, they could not forbear dreaming of a kingdom, and of being grandees therein: yea, further, even after our Lord's passion and resurrection, this fancy still possessed them; for even then they demanded of him, whether he would at that time restore the hingdom unto Israel;" meaning such an external visible kingdom. Hence, of all things notifying the Messias, this seemeth to be the only particular which in general the Jews did not, or would not, see and acknowledge; and this caused them to oversee all other glorious marks, how clearly soever shining in and about the person of Jesus: this cloud hindered them from discerning the excellency of his doctrine, from regarding the sanctity of his life, from being duly affected with the wonderfulness of his works, from minding, or from crediting all the testimonies from heaven ministered unto him; this, as St. Paul telleth us, was the main scandal, which to that complaint, Who hath believed our report? Yet notwithstanding their affected and culpable blindness, there is no particular concerning the Messias in the ancient scriptures, either more frequently in way of mystical insinuation and adumbration glanced at, or more clearly in direct and plain language expressed; or which also by reasonable deduction thence may be more strongly inferred than this. 1. I say, first, it is frequently glanced at by mystical insinuations; for explaining the intent of which assertion, we shall premise somewhat, which may serve to declare the pertinency of many citations produced out of the ancient scripture in the New Testament; the which, together with others connected with them, or bearing just analogy to them, we also, being assured of their design by the authority of our Lord and his apostles, may safely presume after them to apply to the same purposes. We may then consider, that the allwise God (who worketh all things after the counsel of his own will, and to whom all things are present), having before eternal times, as St. Paul speaketh, determined in due time to send the Messias, for accomplishing the greatest design that ever was to be managed in this world, (that which should bring the highest glo- | about them, by God's especial direction ry to himself, and procure the richest and wise care, being fitted so as to be benefits to the principal of his creatures congruous emblems and shadows prefig. here), did by his incomprehensible provi- uring Christ, and whatever appertained dence so order things, that all the special to him: thus was Adam, as St. Paul call Matt. xvi. 20. • Matt. xiii. 57; xxvi. 65. 1 Cor. i. 23; Acts xiii. 27; iii. 17. "Tert. in Marc. iii. 9. Matt. xiii. 13; Ezek. xii. 2; Acts xxviii. 26; Isa. liii. 1. dispensations preceding it should have a fit tendency and an advantageous reference thereto; so that, when it came upon the stage, it might appear that the main of the plot consisted therein; and that whatever was acted before had principally a respect thereto. As, therefore, eth him, a type of Christ; and Abel, Melchisedec, Isaac, Moses, Joshua, David, Solomon, Zorobabel, are intimated to have been such; the most signal things done by them, or befalling them, having been suited to answer somewhat remarkable concerning him; so that we may from the beginning of things, God did in say of them all, as the apostle to the He It was brews did of the Jewish priests, they a gradual method make real preparations towards it, by several steps imparting discoveries of his mind about it, or in order thereto (somewhat to Adam himself, more to Abraham and the patriarchs, somewhat further to Moses, much more yet to divers of the prophets among his chosen people, who not only foretold largely concerning it, but delivered divers kinds of instruction conformable to it, and conducible to the promoting and entertainment thereof), so he did also take especial care by many apposite representations (νοητὰ θεωρήματα, intelligible spectacles, or objects of mental speculation, Eusebius calleth them), handsomely inserted into all his dispensations, to set it out, and to insinuate his meaning about it; that so it might at length show itself with more solemnity, and less surprise: the most eminent persons, therefore, whom he raised up, and employed in his affairs, tending to that end, as they did resemble the Messias in being instruments of God's particular grace and providence (being indeed inferior Christs and Mediators, partial Saviours and Redeemers of his people, as they are sometimes called;") so they were ordered in several circumstances of their persons, in divers actions cerning Christ, he saith, All these things they performed, in the principal accidents happened as types, and they were written befalling them, to represent him (becoming εἰκονικοὶ Χριστοί, Christs in image, as Eusebius again styleth them:*) the rites also and services of religion instituted by them in God's name were adapted to the same purpose; they and all things Euseb. Hist. i. 3. for our admonition, on whom the ends of the world are come. It is also (both for illustration and proof of these things) to be observed, that because those eminent servants of God were representatives of Christ, many * Heb. viii. 5, -Οἵτινὲς ὑποδείγματι καὶ σκιᾳ λατρεύουσι τῶν ἐπουρανίων. • Rom. v. 14. d Jer. xxx. 9; Hos. iii. 5; Ezek. xxxiv. 23, Psal. cv. 15; Isa. xlv. 1; Heb. viii. 6; 24; xxxvii. 24, 25. Gal. iii. 19; Neh. ix. 27; Acts vii. 35. • Euseb. Hist. i. 14. • Heb. viii. 5; Exod. xxv. 40. • (Heb. viii. 5; x. 1; ix. 23; Gal. iv. 24; Col. ii. 17.) 1 Cor. x. 11, 6; 1 Pet. i. 12. things are spoken of them, as such; many things are ascribed to them, which only, or chiefly, were intended of him; their names are used as veils to cover divers things concerning him, which it seemed to divine wisdom not so convenient in a more open and clear manner to disclose promiscuously to all men. That this observation is true; that, I say, under the names of persons representing Christ (or of things, we may add, adumbrating his things) many things are intimated principally concerning him and his dispensations, may be collected and confirmed from hence, that many things are attrib what appertaining to the future more perfect state of things under the Messias; to concern him (who was to be the end of the law) and his dispensation, which was to be the accomplishment of all things predicted and presignified: this is that which St. Austin signifieth, when he saith of Christ, that Him all the promises of the Jewish nation, all their prophecies, priesthoods, sacrifices, their temple, and all their sacraments whatever, did resound, or express. Neither are these things only said according to suppositions assumed in the New Testament; but they agree, as to uted to persons (and to things also) which their general importance, to the sense of do not agree to them; many things were the ancient Jews, who did conceive such promised which appear never accom- mysterious references often to lie couchplished, except after an improper and hy-ed under the letter of the scriptures: they did suppose every where a Midrash, or mystical sense; which they very studiously (even to an excess of curiosity and diligence) searched after: it was a constant and confident opinion of their doctors, that all things in Moses' law were typical, and capable of allegorical exposition; and Philo's writings (composed immediately after our Saviour's times) do show that opinion then to have been passable.t We have also several instances and intimations thereof in the New Testament: neither is it probable, that our Lord and the apostles would, in their discourses and disputations with the Jews, have used this way of alleging and interpreting passages of scripture, if they in perbolical manner of expression, or according to an enormous wideness of interpretation; such as do not well seem to suit the nature of true histories and serious promises: thus, for instance, many things are foretold concerning the large extent and prosperous state of the Jewish church; which history and experience do testify never (according to strictness of literal acceptation, yea not in any tolerable degree, near the height of what the words import) to have come to pass: thus also, as the apostle to the Hebrews argueth," effects are attributed to the Jewish rites and sacrifices, which according to the nature of things cannot belong to them, otherwise than as substitutes and shadows of things more high in substance general had not admitted and approved and efficacy: thus also what is with sol- it. emn oath promised to Solomon (concern- Why God should choose to express matters of this nature in such a manner, we need not to determine ; it might be perhaps for reasons only known to himself, above our ken or cognizance: yet divers probable reasons may be assigned ing the vast extent and endless duration of his empire in righteousness, peace, and prosperity; together with his mighty acts and successful achievements) doth not appear directly in any competent measure to have been accomplished: for it, yea some more than probable, seethus also David (as St. Peter in the sec- ing they are expressed or hinted in scripond of the Acts observeth, and ground-ture. It might be for a decent and hareth his argumentation on it) speaketh di- monious discrimination of times, of disvers things of himself, which cannot be pensations, of persons; it might be from conceived properly and literally agreeable to him: such things, therefore, having some truth under them) are reasonably supposed to be intimations of some the depth of things to conciliate reverence Isa. xxv. 8. Heb. x. 4. * Quem Christum-omnia gentis illius promissa, omnes prophetiæ, sacerdotia, sacrificia, templum, et cuncta omnino sacramenta sonuerunt.-Aug. ad Volus. Ep. 3. † Vide Capell. in Exerc. ad Zohar. |