Exercitations on the Epistle to the Hebrews

§ 13 From what hath been spoken, it is evident, that he who appeared unto Jacob, with whom he earnestly wrestled by Tears and Supplications was God, and because he was sent as the Angel of God, it must be some distinct Person in the Deity, condescending unto that Office; and appearing in the form of a man, he represented his future Assumption of our humane nature. And by all this did God instruct the Church in the mystery of the Person of the Messiah, and who it was that they were to look for in the blessing of the Promised Seed.

§ 13 From what hath been spoken, it is evident, that he who appeared unto Jacob, with whom he earnestly wrestled by Tears and Supplications was God, and because he was sent as the Angel of God, it must be some distinct Person in the Deity, condescending unto that Office; and appearing in the form of a man, he represented his future Assumption of our humane nature. And by all this did God instruct the Church in the mysterie of the Person of the Messiah, and who it was that they were to look for in the blessing of the Promised Seed.

§ 14 Exod. 3. v, 2, 3, 4, 5, 6. And Moses came to the Mountain of God to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the middest of a bush; and he looked, and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called unto him out of the middest of the bush, and said Moses, Moses, and he said here am I. And he said, draw not nigh ⟨p. 119⟩hither; put off thy shoes from thy feet for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob; and Moses hid his face, for he was afraid to look upon God. And herein also have we expressed another glorious appearance of the Son of God. He who is here revealed, is called Jehovah, v. 4. And he affirms of himself, that he is the God of Abraham, v. 6. who also describes himself by the glorious Name of I AM, that I AM; v. 14. in whose Name and Authority Moses dealt with Pharaoh in the deliverance of the People, and whom they were to serve on that Mountain upon their coming out of Egypt. He whose [Greek or Hebrew], or merciful good-will, Moses prays for, Deut. 33. v. 16. And yet he is expressly called an Angel, v. 2. namely, the Angel of the Covenant, the great Angel of the Presence of God, in whom was the Name and Nature of God; and he thus appeared, that the Church might know and consider who it was, that was to work out their spiritual and eternal salvation, whereof that deliverance which then he would affect was a Type and Pledge. Aben Ezra would have the Angel mentioned, v. 2. to be another from him who is called the Lord God, v. 6. But the Text will not give countenance unto any such distinction, but speaks of one and the same person throughout without any alteration; and this was no other but the Son of God.

§ 14 Exod. 3. v, 2, 3, 4, 5, 6. And Moses came to the Mountain of God to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the middest of a bush; and he looked, and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called unto him out of the middest of the bush, and said Moses, Moses, and he said here am I. And he said, draw not nigh ⟨p. 119⟩hither; put off thy shooes from thy feet for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob; and Moses hid his face, for he was afraid to look upon God. And herein also have we expressed another glorious appearance of the Son of God. He who is here revealed, is called Jehovah, v. 4. And he affirms of himself, that he is the God of Abraham, v. 6. who also describes himself by the glorious Name of I AM, that I AM; v. 14. in whose Name and Authority Moses dealt with Pharaoh in the deliverance of the People, and whom they were to serve on that Mountain upon their coming out of Aegypt. He whose 〈non-Latin alphabet〉, or mercifull good-will, Moses prayes for, Deut. 33. v. 16. And yet he is expresly called an Angel, v. 2. namely, the Angel of the Covenant, the great Angel of the Presence of God, in whom was the Name and Nature of God; and he thus appeared, that the Church might know and consider who it was, that was to work out their spiritual and eternal salvation, whereof that deliverance which then he would affect was a Type and Pledge. Aben Ezra would have the Angel mentioned, v. 2. to be another from him who is called the Lord God, v. 6. But the Text will not give countenance unto any such distinction, but speaks of one and the same person throughout without any alteration; and this was no other but the Son of God.

Exod. 19. v. 18, 19, 20. And Mount Sinai was altogether on a smoke; because the § 15 Lord descended upon it in Fire; and the smoke thereof ascended as the smoke of a Furnace, and the whole Mount quaked greatly. And when the voice of the Trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice: And the Lord came down upon Mount Sinai, on the top of the Mount. The Jews well interpret those words concerning the descent of God, to be by way of the manifestation of his Glory, not change of place. And thence Aben Ezra interprets that expression, Chap. 20. v. 22. Ye have seen that I have talked with you from Heaven; God was still in Heaven, when his Glory was on the Mount. Yet those words [Greek or Hebrew], do rather refer to his descent before described, then denote the place where he spake. For in giving the Law God spake on Earth, Heb, 12.25. That God in this glorious manifestation of his presence on Mount Sinai, made use of the ministry of Angels, both the nature of the thing declares, and the Scripture testifies, Psalm 68.17. The voices, fire, trembling of the Mountain, smoke and noise of the Trumpet, were all effected by them. And so also was the forming of the words of the Law conveyed unto the ears of Moses and the People. Hence the Law is not only said to be received by them, [Greek or Hebrew], Acts 7. v. 53. by the disposition, or orderly ministries of the Angels, and to be disposed by them into the hand of Moses, Gal. 3. v. 19. but is also called, [Greek or Hebrew], Heb. 2. v. 2. the word spoken or pronounced by Angels, that is outwardly and audibly. As to him that presided and ruled the whole action, some Christians think it was a created Angel, representing God, and speaking in his name. But if this be so, we have no certainty of any thing that is affirmed in the Scripture, that it may be referred directly and immediately unto God; but we may when we please substitute a delegated Angel in his room. For in no place, not in that concerning the Creation of the world is God himself more expressly spoken of. Besides, the Psalmist in the place mentioned, affirms that when those Chariots of God were on Mount Sinai, Jehovah himself was in the middest of them.

Exod. 19. v. 18, 19, 20. And Mount Sinai was altogether on a smoke; because the § 15 Lord descended upon it in Fire; and the smoke thereof ascended as the smoke of a Furnace, and the whole Mount quaked greatly. And when the voice of the Trumpet sounded long, and waxed lowder and lowder, Moses spake, and God answered him by a voyce: And the Lord came down upon Mount Sinai, on the top of the Mount. The Jews well interpret those words concerning the descent of God, to be by way of the manifestation of his Glory, not change of place. And thence Aben Ezra interprets that expression, Chap. 20. v. 22. Ye have seen that I have talked with you from Heaven; God was still in Heaven, when his Glory was on the Mount. Yet those words 〈non-Latin alphabet〉, do rather refer to his descent before described, then denote the place where he spake. For in giving the Law God spake on Earth, Heb, 12.25. That God in this glorious manifestation of his presence on Mount Sinai, made use of the ministry of Angels, both the nature of the thing declares, and the Scripture testifies, Psalm 68.17. The voices, fire, trembling of the Mountain, smoke and noise of the Trumpet, were all effected by them. And so also was the forming of the words of the Law conveyed unto the ears of Moses and the People. Hence the Law is not only said to be received by them, 〈non-Latin alphabet〉, Acts 7. v. 53. by the disposition, or orderly ministries of the Angels, and to be disposed by them into the hand of Moses, Gal. 3. v. 19. but is also called, 〈non-Latin alphabet〉, Heb. 2. v. 2. the word spoken or pronounced by Angels, that is outwardly and audibly. As to him that presided and ruled the whole action, some Christians think it was a created Angel, representing God, and speaking in his name. But if this be so, we have no certainty of any thing that is affirmed in the Scripture, that it may be referred directly and immediately unto God; but we may when we please substitute a delegated Angel in his room. For in no place, not in that concerning the Creation of the world is God himself more expresly spoken of. Besides, the Psalmist in the place mentioned, affirms that when those Chariots of God were on Mount Sinai, Jehovah himself was in the middest of them.

Exod. 23. v. 20, 21, 22. Behold I send an Angel before thee to keep thee in the way, and § 16 to bring thee into the place that I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then will I be an enemy unto thine enemies, and an adversary unto thine adversaries. The Angel here promised, is he that went in the midst of the People in the Wilderness, whose Glory appeared and was manifested among them. And moreover another Angel is promised unto them, v. 23. For mine Angel shall go before thee, and bring thee into the Amorites, and I will cut them off; It is a ministering Angel to execute the Judgements and vengeance of God upon the enemies of his people. And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2, 3. compared with v. 13, 14, 15, 16. of the same Chapter, v. 2. I ⟨p. 120⟩will send an Angel before thee, and I will drive out the Canaanite and the Amorite; which is the Promise; and the Angel of Chap. 23. v. 23. But saith he, v. 3. I will not go up in the middest of thee; which he had promised to do in and by the Angel of v. 20, 21. in whom his name was. This the people esteemed evil tidings, and mourned because of it, v. 4. Now God had not promised to go in the middest of them any otherwise than by the Angel mentioned; which both Moses and the People were abundantly satisfied withal. But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence, in the Angel of v. 20. For which Moses reneweth his request, v. 13. whereunto God replies, My presence shall go with thee, v. 14. concerning which Presence or Face of God, or which Angel of his Presence, we must a little more particularly enquire.

Exod. 23. v. 20, 21, 22. Behold I send an Angel before thee to keep thee in the way, and § 16 to bring thee into the place that I have prepared. Beware of him, and obey his voyce, provoke him not, for he will not pardon your transgressions, for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then will I be an enemy unto thine enemies, and an adversary unto thine advers•ries. The Angel here promised, is he that went in the midst of the People in the Wilderness, whose Glory appeared and was manifested among them. And moreover another Angel is promised unto them, v. 23. For mine Angel shall go before thee, and bring thee into the Amorites, and I will cut them off; It is a ministring Angel to execute the Judgements and vengeance of God upon the enemies of his people. And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2, 3. compared with v. 13, 14, 15, 16. of the same Chapter, v. 2. I ⟨p. 120⟩will send an Angel before thee, and I will drive out the Canaanite and the Amorite; which is the Promise; and the Angel of Chap. 23. v. 23. But saith he, v. 3. I will not go up in the middest of thee; which he had promised to do in and by the Angel of v. 20, 21. in whom his name was. This the people esteemed evil tidings, and mourned because of it, v. 4. Now God had not promised to go in the middest of them any otherwise than by the Angel mentioned; which both Moses and the People were abundantly satisfied withall. But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence, in the Angel of v. 20. For which Moses reneweth his request, v. 13. whereunto God replies, My presence shall go with thee, v. 14. concerning which Presence or Face of God, or which Angel of his Presence, we must a little more particularly enquire.

§ 17 First, It is said to the People concerning him [Greek or Hebrew]; beware of him, or rather take heed to thy self before him; before his Face, in his Presence, v. 21. [Greek or Hebrew] in Niphal, is sibi cavit; cave tibi. And this is the caution that is usually given the People, requiring that Reverence and awe, which is due unto the Holiness of the Presence of God. 2. [Greek or Hebrew]; and obey his voice. This is the great Precept which is solemnly given, and so often reiterated in the Law with reference unto God himself. 3. [Greek or Hebrew] provoke him not; or rebel not against him. This is the usual word whereby God expresseth the Transgression of his Covenant; a rebellion that can be committed against God alone. 4. Of these Precepts a twofold Reason is given, whereof the first is taken from the Sovereign Authority of this Angel; for he will not pardon your transgressions; that is as Joshua afterwards tells the same people, he is an holy God, he is a jealous God, he will not forgive your transgressions, nor your s•ns; Joshua Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant. And who can forgive sins but God. To suppose here a created Angel, is to open a door unto Idolatry; for he in whose power it is absolutely to pardon and punish sin, may certainly be worshipped with Religious Adoration. The second Reason is taken from his Name; for my Name is in him. A more excellent Name, than any of the Angels do enjoy. Heb. 1. v. 4. He is God, Jehovah, that is his Name, and his nature answereth thereunto. Hence v. 22. it is added, if indeed thou obey his v•ice, and do all that I speak. His voice is the voice of God; in his speaking doth God speak; and upon the Peoples obedience thereunto, depends the accomplishment of the Promise. Moreover, Chap. 33. v. 14, 15. God says concerning this Angel, [Greek or Hebrew] my presence, my Face shall go with thee; which Presence Moses calls his Glory, v. 18. his essential Glory, which was manifested unto him, Chap. 34. v. 6. though but obscurely in comparison of what it was unto them, who in his humane nature, wherein dwelt the fullness of the Godhead bodily, Col. 2. v. 9. beh•ld his Glory, the Glory as of the only begotten of the Father. John 1. v. 14. For this Face of God is he, whom who so seeth, he seeth the Father, John 14. v. 19.

§ 17 First, It is said to the People concerning him 〈non-Latin alphabet〉; beware of him, or rather take heed to thy self before him; before his Face, in his Presence, v. 21. 〈non-Latin alphabet〉 in Niphal, is sibi cavit; cave tibi. And this is the caution that is usually given the People, requiring that Reverence and awe, which is due unto the Holiness of the Presence of God. 2. 〈non-Latin alphabet〉; and obey his voice. This is the great Precept which is solemnly given, and so often reiterated in the Law with reference unto God himself. 3. 〈non-Latin alphabet〉 provoke him not; or rebell not against him. This is the usual word whereby God expresseth the Transgression of his Covenant; a rebellion that can be committed against God alone. 4. Of these Precepts a twofold Reason is given, whereof the first is taken from the Soveraign Authority of this Angel; for he will not pardon your transgressions; that is as Joshua afterwards tells the same people, he is an holy God, he is a jealous God, he will not forgive your transgressions, nor your s•ns; Joshua Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant. And who can forgive sins but God. To suppose here a created Angel, is to open a door unto Idolatry; for he in whose power it is absolutely to pardon and punish sin, may certainly be worshipped with Religious Adoration. The second Reason is taken from his Name; for my Name is in him. A more excellent Name, than any of the Angels do enjoy. Heb. 1. v. 4. He is God, Jehovah, that is his Name, and his nature answereth thereunto. Hence v. 22. it is added, if indeed thou obey his v•ice, and do all that I speak. His voice is the voice of God; in his speaking doth God speak; and upon the Peoples obedience thereunto, depends the accomplishment of the Promise. Moreover, Chap. 33. v. 14, 15. God sayes concerning this Angel, 〈non-Latin alphabet〉 my presence, my Face shall go with thee; which Presence Moses calls his Glory, v. 18. his essential Glory, which was manifested unto him, Chap. 34. v. 6. though but obscurely in comparison of what it was unto them, who in his humane nature, wherein dwelt the fulness of the Godhead bodily, Col. 2. v. 9. beh•ld his Glory, the Glory as of the only begotten of the Father. John 1. v. 14. For this Face of God is he, whom who so seeth, he seeth the Father, John 14. v. 19.

because he is the Brightness of his Glory, and the express image of his Person, Heb. 1. v. 3. who accompanied the people in the Wilderness, 1 Cor. 10. v. 4. and whose Merciful Good Pleasure towards them Moses prayed for, Deut. 33.16. that is the Father of Lights from whom descendeth every good and perfect Gift, James 1. v. 17. These things evidently express God and none other; and yet he is said to be an Angel sent of God in his Name and unto his Work; So that he can be no other but a certain Person of the Deity, who accepted of this Delegation, and was therein revealed unto the Church, as he who was to take upon him the seed of Abraham, and to be their eternal Redeemer.

because he is the Brightness of his Glory, and the express image of his Person, Heb. 1. v. 3. who accompanied the people in the Wilderness, 1 Cor. 10. v. 4. and whose Mercifull Good Pleasure towards them Moses prayed for, Deut. 33.16. that is the Father of Lights from whom descendeth every good and perfect Gift, James 1. v. 17. These things evidently express God and none other; and yet he is said to be an Angel sent of God in his Name and unto his Work; So that he can be no other but a certain Person of the Deity, who accepted of this Delegation, and was therein revealed unto the Church, as he who was to take upon him the seed of Abraham, and to be their eternal Redeemer.

§ 18 Josh. 5. v. 13, 14, 15. And it came to pass whilst Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand, and Joshua went unto him, and said unto him, art thou for us, or for our adversaries? and he said Nay; but as Prince of the Host of the Lord am I now come. And Joshua fell on his face to the earth and did worship, and said unto him, what saith my Lord unto his servant. And the Prince of the Lords Host said unto Joshua loose thy shoo from of thy foot, for the place whereon thou standest is holy. The appearance here is of a Man, v. 13. A man of War, as God is called, Exod. 15. v. 3. armed with his sword drawn in his hand, as a token of the business he came about. At first sight Joshua apprehends him to be a Man only, which occasioned his enquiry, art thou for us or for our adversaries; which discovers his courage and undaunted magnanimity, for doubtless the appearance was august and glorious. But he answers unto his whole question, [Greek or Hebrew], I am not; that is a man either of your party, or of the enemies, but quite another Person [Greek or Hebrew], the Prince of the Host of the Lord. And this was ⟨p. 121⟩another illustrious manifestation of the Son of God unto the Church of old, accompanied with many instructive circumstances. As (1.) From the shape wherein he appeared namely of a man, as a pledge of his future incarnation. (2.) The Title that he assumes to himself, the Captain of the Lords Host, he unto whom the guidance and conduct of them unto rest, not only temporal, but eternal was committed; whence the Apostle in Allusion unto this Place and Title, calls him the Captain of our Salvation, Heb. 2. v. 10. and (3.) The Person unto whom he spake when he gave himself this Title was the Captain of the People at that time, teaching both him and them that there was another supreme Captain of their eternal deliverance. (4.) From the time and place of his appearance, which was upon the first entrance of the people into Canaan, and the first opposition, which therein they met withal; so engaging his Presence with his Church in all things which oppose them in their way unto eternal Rest. (5.) From the Adoration and Worship which Joshua gave unto him, which he accepted of, contrary to the duty and practice of created Angels, Rev. 19. v. 10. Chap. 22. v. 8, 9.

§ 18 Josh. 5. v. 13, 14, 15. And it came to pass whilest Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand, and Joshuah went unto him, and said unto him, art thou for us, or for our adversaries? and he said Nay; but as Prince of the Host of the Lord am I now come. And Joshuah fell on his face to the earth and did worship, and said unto him, what saith my Lord unto his servant. And the Prince of the Lords Host said unto Joshuah loose thy shooe from of thy foot, for the place whereon thou standest is holy. The appearance here is of a Man, v. 13. A man of War, as God is called, Exod. 15. v. 3. armed with his sword drawn in his hand, as a token of the business he came about. At first sight Joshuah apprehends him to be a Man only, which occasioned his enquiry, art thou for us or for our adversaries; which discovers his courage and undaunted magnanimity, for doubtless the appearance was august and glorious. But he answers unto his whole question, 〈non-Latin alphabet〉, I am not; that is a man either of your party, or of the enemies, but quite another Person 〈non-Latin alphabet〉, the Prince of the Host of the Lord. And this was ⟨p. 121⟩another illustrious manifestation of the Son of God unto the Church of old, accompanyed with many instructive circumstances. As (1.) From the shape wherein he appeared namely of a man, as a pledge of his future incarnation. (2.) The Title that he assumes to himself, the Captain of the Lords Host, he unto whom the guidance and conduct of them unto rest, not only temporal, but eternal was committed; whence the Apostle in Allusion unto this Place and Title, calls him the Captain of our Salvation, Heb. 2. v. 10. and (3.) The Person unto whom he spake when he gave himself this Title was the Captain of the People at that time, teaching both him and them that there was another supream Captain of their eternal deliverance. (4.) From the time and place of his appearance, which was upon the first entrance of the people into Canaan, and the first opposition, which therein they met withall; so engaging his Presence with his Church in all things which oppose them in their way unto eternal Rest. (5.) From the Adoration and Worship which Joshuah gave unto him, which he accepted of, contrary to the duty and practice of created Angels, Rev. 19. v. 10. Chap. 22. v. 8, 9.

(6.) From the Prescription of the Ceremonies expressing Religious Reverence, put off thy shoo's, with the reason annexed, for the place whereon thou standest [Greek or Hebrew], it is holiness, made so by the Presence of God, the like Precept whereunto was given to Moses, by the God of Abraham, Isaac, and Jacob. Exod. 3. v. 5. By all these things was the Church instructed in the Person, Nature, and Office of the Son of God; even in the Mystery of his eternal distinct subsistence in the Deity, his future Incarnation and condescension unto the Office of being the Head and Saviour of his Church.

(6.) From the Prescription of the Ceremonies expressing Religious Reverence, put off thy shoo's, with the reason annexed, for the place whereon thou standest 〈non-Latin alphabet〉, it is holiness, made so by the Presence of God, the like Precept whereunto was given to Moses, by the God of Abraham, Isaac, and Jacob. Exod. 3. v. 5. By all these things was the Church instructed in the Person, Nature, and Office of the Son of God; even in the Mysterie of his eternal distinct subsistence in the Deity, his future Incarnation and condescention unto the Office of being the Head and Saviour of his Church.

These Manifestations of the Son of God unto the Church of old, as the Angel or § 19 Messenger of the Father subsisting in his own Divine Person, are all of them Revelations of the Promised Seed, the great and only Saviour and Deliverer of the Church in his eternal Pre-existence unto his Incarnation, and pledges of his future taking flesh for the accomplishment of the whole work committed unto him. And many other instances of the like nature may be added out of the former and later Prophets, which because in most important Circumstances they are coincident with these need not here particularly be insisted on.

These Manifestations of the Son of God unto the Church of old, as the Angel or § 19 Messenger of the Father subsisting in his own Divine Person, are all of them Revelations of the Promis•d Seed, the great and only Saviour and Deliverer of the Church in his eternal Pre-existence unto his Incarnation, and pledges of his future taking flesh for the accomplishment of the whole work committed unto him. And many other instances of the like nature may be added out of the former and later Prophets, which because in most important Circumstances they are coincident with these need not here particularly be insisted on.

Some of late would apply all these Appearances unto a created delegate Angel; § 20 which conceit as it is irreconcilable unto the sacred Text, as we have manifested, so is it contrary unto the sense of the ancient Writers of the Christian Church. A large Collection of Testimonies from them is not suited unto our present Design and Purpose, I shall therefore only mention two of the most ancient of them; one of the Latin, the other of the Greek Church. The first is Tertullian, who tells us, Christus semper egit in Dei Patris nomin•; ipse ab initio conversatus est & congressus cum Patriarchis & Prophetis. adv. M•r•. lib. 2. Christ always dealt (with men) in the name of God the Father; and so himself from the beginning conversed with the Patriarchs and Prophets. And again, Christus ad colloquia humana semper descendit, ah Adam usque ad Patriarchas & Prophetas, in vision, in somno, in speculo, in aenigmate, ordinem suum praestru•ns semper a• initio; & Deus in terris cum hominibus conversatus est, non alius quam sermo qui caro erat futurus. Adv. Praxeam. It was Christ who descended into communion with men, from Adam unto the Patriarchs and Prophets, in Visions, Dreams, and Appearances, or Representations of himself, instructing them in his future condition from the beginning; And God who conversed with men on earth, was no other but the Word who was to be made flesh. The other is Justin Martyr, whose word needs not be produced, seeing it is known how he contends for this very thing, in his Dialogue with Trypho.

Some of late would apply all these Appearances unto a created delegate Angel; § 20 which conceit as it is irreconcileable unto the sacred Text, as we have manifested, so is it contrary unto the sense of the antient Writers of the Christian Church. A large Collection of Testimonies from them is not suited unto our present Design and Purpose, I shall therefore only mention two of the most antient of them; one of the Latin, the other of the Greek Church. The first is Tertullian, who tells us, Christus semper egit in Dei Patris nomin•; ipse ab initio conversatus est & congressus cum Patriarchis & Prophetis. adv. M•r•. lib. 2. Christ alwayes dealt (with men) in the name of God the Father; and so himself from the beginning conversed with the Patriarchs and Prophets. And again, Christus ad colloquia humana semper descendit, ah Adam usque ad Patriarchas & Prophetas, in visione, in somno, in speculo, in aenigmate, ordinem suum praestru•ns semper a• initio; & Deus in terris cum hominibus conversatus est, non alius quam sermo qui caro erat futurus. Adv. Praxeam. It was Christ who descended into communion with men, from Adam unto the Patriarchs and Prophets, in Visions, Dreams, and Appearances, or Representations of himself, instructing them in his future condition from the beginning; And God who conversed with men on earth, was no other but the Word who was to be made flesh. The other is Justin Martyr, whose word needs not be produced, seeing it is known how he contends for this very thing, in his Dialogue with Trypho.

That which is more direct unto our purpose, is to enquire into the Apprehensions § 21 of the Jewish Masters concerning the Divine Appearances insisted on, granted unto the Patriarchs and Church of old, with what may thence be collected for their conviction, concerning the Person of the Messiah. The most part of their Expositors do, I confess, pass over the difficulties of the places mentioned, (I mean those which are such unto their present Infidelity) without taking the least notice of them. Some would have the Angel mentioned to be Michael, whom they assign a Prerogative unto above the other Angels, who preside over other Countries. But who that Michael is, and wherein that Prerogative doth consist they know not. Some say that Michael is the High Priest of Heaven who offers up the prayers of the Righteous; so R. M•nahem; The Priest above, that offereth or presenteth the souls of the Righteous saith another, more agreeably unto the Truth then they are aware of. One signal instance only, of the evidence of the Truth insisted on, in the words of Moses Nechmanides Gerundensis, ⟨p. 122⟩on Exod. 23. which hath been taken notice of by many, shall at present suffice. His words are; l•te Angelus si rem ipsam dicamus, est Angelus Redemptor, de quo Scriptum est quoniam nomen meum in ipso est. Ille inquam Angelus, qui ad Jacob dicebat, Gen. 31.13. Ego Deus Bethel. Ille de qu• dictum est, Exod. 3.4. & vocabat Mosen Deus de ruho. Vocatur autem Angelus quia mundum gubernat. Scriptum est enim Deut. 6.21. eduxit vos Jehovah ex Aegypto; & alibi Numb. 20.6. misit Angelum suum & eduxit vos ex Aegypto. Praeterea scriptum est Isa. 63.9. & Angelus facici ejus salvos fecit ipsos. Nimirum ille Angelus qui est Dei facies; de quo dictum est Exod. 33.14. Facies mea praeibit, & efficiam ut quiescas. Denique ille Angelus est de quo vates Mal. 3.1. & subito veniet ad templum suum dominus quem vos quaeritis, & Angelus foederis quem cupitis. And again to the same purpose. Animadver•e attente quid ista sibi velint. Facies mea praeibit. Moses enim & Israelitae semper optaverunt Angelum primum, caeterum quis ille esset vere intelligere non potuerunt. Neque enim ab aliis percipiebant, neque prophetica notione satis assequebantur; Atqui Facies Dei, ipsum Deum significat, quod apud omnes interpretes est in confesso.

That which is more direct unto our purpose, is to enquire into the Apprehensions § 21 of the Jewish Masters concerning the Divine Appearances insisted on, granted unto the Patriarchs and Church of old, with what may thence be collected for their conviction, concerning the Person of the Messiah. The most part of their Expositors do, I confess, pass over the difficulties of the places mentioned, (I mean those which are such unto their present Infidelity) without taking the least notice of them. Some would have the Angel mentioned to be Michael, whom they assign a Prerogative unto above the other Angels, who preside over other Countreys. But who that Michael is, and wherein that Prerogative doth consist they know not. Some say that Michael is the High Priest of Heaven who offers up the prayers of the Righteous; so R. M•nahem; The Priest above, that offereth or presenteth the souls of the Righteous saith another, more agreeably unto the Truth then they are aware of. One signal instance only, of the evidence of the Truth insisted on, in the words of Moses Nechmanides Gerundensis, ⟨p. 122⟩on Exod. 23. which hath been taken notice of by many, shall at present suffice. His words are; l•te Angelus si rem ipsam dicamus, est Angelus Redemptor, de quo Scriptum est quoniam nomen meum in ipso est. Ille inquam Angelus, qui ad Jacob dicebat, Gen. 31.13. Ego Deus Bethel. Ille de qu• dictum est, Exod. 3.4. & vocabat Mosen Deus de ruho. Vocatur autem Angelus quia mundum gubernat. Scriptum est enim Deut. 6.21. eduxit vos Jehovah ex Aegypto; & alibi Numb. 20.6. misit Angelum suum & eduxit vos ex Aegypto. Praeterea scriptum est Isa. 63.9. & Angelus facici ejus salvos fecit ipsos. Nimirum ille Angelus qui est Dei facies; de quo dictum est Exod. 33.14. Facies mea praeibit, & efficiam ut quiescas. Denique ille Angelus est de quo vates Mal. 3.1. & subito veniet ad templum suum dominus quem vos quaeritis, & Angelus foederis quem cupitis. And again to the same purpose. Animadver•e attente quid ista sibi velint. Facies mea praeibit. Moses enim & Israelitae semper optaverunt Angelum primum, caeterum quis ille esset vere intelligere non potuerunt. Neque enim ab aliis percipiebant, neque prophetica notione satis assequebantur; Atqui Facies Dei, ipsum Deum significat, quod apud omnes interpretes est in confesso.

Verum ne per somnium quidem ista intelligere quisquam possit, nisi sit in mysteriis legis eruditus. And again, Facies mea praecedet, h. e. Angelus foederis quem vos cupitis in quo videbitur facies mea: de quo dictum est, tempore accepto exaudiam te; nomen meum in eo est. Faciamque ut quiescas; sive efficiam ut ipse tibi sit lenis & benignus; neque te ducat per rigidum, sed placide & clementer. This Angel, if we speak exactly, is the Angel the Redeemer, concerning whom it is written, my Name is in him; Exod. 22.21. that Angel who said unto Jacob, I am the God of Bethel, Gen. 31.13. He of whom it is said, and God called unto Moses out of the Bush: Exod. 3.4. And he is called an Angel because he governeth the world. For it is written, Deut. 6.21. The Lord our God brought us out of Egypt; and elsewhere, Numb. 20.6. He sent his Angel and brought us out of Egypt. Moreover it is written, Isa. 63.9. And the Angel of his Face (Presence) saved them. Namely, that Angel who is the Face of God; of whom it is said, Exod. 33.14. My Face shall go before thee, and I will cause thee to rest. Lastly, it is that Angel of whom the Prophet speaks, Mal, 3.1. And the Lord whom ye seek sh•ll suddenly come unto his Temple, the Angel of the Covenant whom ye delight in, His following words are to the same purpose. Mark diligently what is the meaning of […] words, My Face shall go before thee. For Moses and the Israelites always desired the chiefest Angel, but who that was, they could not truly understand. For neither could they learn it of my others, nor obtain it by Prophecy. But the Face of God signifieth God himself; as a•l Interpreters acknowledge. But no man can have the least knowledge hereof unless he be […] in the M•steries of the Law. He adds moreover; My Face shall go before th•e, that is the Angel of the Covenant whom ye desire; in whom my Face shall be seen; of wh•m it is said, in an acceptable time have I heard thee; my Name is in him; I will cause the• to re•i; or cause that he shall be gentle or kind unto thee, nor shall lead thee with rigour, but quietly and mercifully.

Verum ne per somnium quidem ista intelligere quisquam possit, nisi sit in mysteriis legis eruditus. And again, Facies mea praecedet, h. e. Angelus foederis quem vos cupitis in quo videbitur facies mea: de quo dictum est, tempore accepto exaudiam te; nomen meum in eo est. Faciamque ut quiescas; sive efficiam ut ipse tibi sit lenis & benignus; neque te ducat per rigidum, sed placide & clementer. This Angel, if we speak exactly, is the Angel the Redeemer, concerning whom it is written, my Name is in him; Exod. 22.21. that Angel who said unto Jacob, I am the God of Bethel, Gen. 31.13. He of whom it is said, and God called unto Moses out of the Bush: Exod. 3.4. And he is called an Angel because he governeth the world. For it is written, Deut. 6.21. The Lord our God brought us out of Aegypt; and elsewhere, Numb. 20.6. He sent his Angel and brought us out of Aegypt. Moreover it is written, Isa. 63.9. And the Angel of his Face (Presence) saved them. Namely, that Angel who is the Face of God; of whom it is said, Exod. 33.14. My Face shall go before thee, and I will cause thee to rest. Lastly, it is that Angel of whom the Prophet speaks, Mal, 3.1. And the Lord whom ye seek sh•ll suddenly come unto his Temple, the Angel of the Covenant whom ye delight in, His following words are to the same purpose. Mark diligently what is the meaning of 〈…〉 words, My Face shall go before thee. For Moses and the Israelites alwayes d•sired the chiefest Angel, but who that was, they could not truly understand. For neither could they learn it of my others, nor obtain it by Prophecie. But the Face of God signifieth God himse•f; as a•l Interpreters acknowledge. But no man can have the least knowledge hereof unless he be 〈…〉 in the M•steries of the Law. He adds moreover; My Face shall go before th•e, th•t is the Angel of the Covenant whom ye desire; in whom my Face shall be seen; of wh•m it is said, in an acceptable time have I heard thee; my Name is in him; I will cause the• to re•i; or cause that he shall be gentle or kind unto thee, nor shall lead thee with rigor, but quietly and mercifully.

§ 22 This Ra. Moses ••r Nachman; wrote about the year of the Lord, 1220. in Spain, and dyed at Jerusalem, An. 1260. and is one of the chiefest Masters of the Jews. And there are many things occurring in his Writings, beyond the common rate of their present Apprehensions. As in the Places cited, he doth plainly evert one of the principal foundations of their present Infidelity. For he not only grants, but contends and proves that the Angel spoken of, was God, and being sent of God as his Angel, he must be a distinct Person in the Deity, as we have proved. The Reason indeed he fixeth on why he is called an Angel, namely, because he governeth the world, although the thing its self be true, is not so proper. For he is so called because of his eternal designation, and actual delegation by the Father, unto the work of saving the Church in all conditions from first to last. And as he acknowledgeth that his being called the Face of God, proves him to be God, so it doth no less evidently evince his Personal distinction from him whose Face he is; that is, the Brightness of his Glory, and the express image of his Person. And what he adds of the Mercy and Benignity which by the appointment of God he exerciseth towards his People, is signally suitable unto the tenderness and mercy which the great Captain of our Salvation exerciseth by Gods appointment towards all those whom he leads and conducts unto Glory.

§ 22 This Ra. Moses ••r Nachman; wrote about the year of the Lord, 1220. in Spain, and dyed at J•rusal•m, An. 1260. and is one of the chiefest Masters of the Jews. And there are many things occurring in his Writings, beyond the common rate of their present Apprehensions. As in the Places cited, he doth plainly evert one of the principal foundations of their present Infidelity. For he not only grants, but contends and proves that the Angel spoken of, was God, and being sent of God as his Angel, he must be a distinct Person in the Deity, as we have proved. The Reason indeed he fixeth on why he is called an Angel, namely, because he governeth the world, although the thing its self be true, is not so proper. For he is so called because of his eternal designation, and actual delegation by the Father, unto the work of saving the Church in all conditions from first to last. And as he acknowledgeth that his being called the Face of God, proves him to be God, so it doth no less evidently evince his Personal distinction from him whose Face he is; that is, the Brightness of his Glory, and the express image of his Person. And what he adds of the Mercy and Benignity which by the appointment of God he exerciseth towards his People, is signally suitable unto the tenderness and mercy which the great Captain of our Salvation exerciseth by Gods appointment towards all those whom he leads and conducts unto Glory.

§ 23 It is also not unworthy consideration what some of them write in Tanchuma, an ancient Comment on the five Books of Moses, speaking of the Angel that went before them from Exod. 23. v. 20. God, say they, said unto Moses, behold I send my Angel before thy face. But Moses answered, I will not have an Angel, but I will have thy self. But when Joshua the Son of Nun first saw the Angel, he said, art thou for us, or for our ⟨p. 123⟩adversaries? then the Angel answered, I am the Captain of the Lords Host; and now I co•e; as if he had said, I am come a second time, that I may lead the Israelites into their Possession. I came when Moses thy Master was the Ruler, but when he saw me, he would n•t have me to go with him, but refused me. As soon as Joshua heard this, he fell on his face and worshipped, saying, what speaketh my Lord unto his servant.

§ 23 It is also not unworthy consideration what some of them write in Tanchuma, an antient Comment on the five Books of Moses, speaking of the Angel that went before them from Exod. 23. v. 20. God, say they, said unto Moses, behold I send my Angel before thy face. But Moses answered, I will not have an Angel, but I will have thy self. But when Joshua the Son of Nun first saw the Angel, he said, art thou for us, or for our ⟨p. 123⟩adversaries? then the Angel answered, I am the Captain of the Lords Host; and now I co•e; as if he had said, I am come a second time, that I may lead the Israelites into their Possession. I came when Moses thy Master was the Ruler, but when he saw me, he would n•t have me to go with him, but refused me. As soon as Joshua heard this, he fell on his face and worshipped, saying, what speaketh my Lord unto his servant.

Answerable hereunto in the Talmud. Tractat. Saned. cap. 4 Echad dine M•mono•h they have a gloss on those words, Exod. 23. v. 21. [Greek or Hebrew], he will not pardon your transgressions; [Greek or Hebrew]. He cannot spare or pardon your transgressions: what then doth he do, or could he do; wherefore he said unto him, (to God) we believe that he cannot pardon our Transgressions, and therefore we refuse him, and will not accept of him; no not for a leader to go in and out before us. They greatly mistake in supposing that the Angel whom alone Moses refused, was he that afterwards appeared unto Joshua; for he was the same with him, in whom was the name of God, and who was promised unto them under the name of the Face or Presence of God. But herein they were right enough; that, not Moses, but their Church under the Law, refused that Angel of Gods Presence, who was to conduct them that obey him into everlasting rest. And the Church of Believers under Joshua, which was a Type of the Church of the New Testament, adhering unto him found rest unto their souls.

Answerable hereunto in the Talmud. Tractat. Saned. cap. 4 Echad dine M•mono•h they have a gloss on those words, Exod. 23. v. 21. 〈non-Latin alphabet〉, he will not pardon your transgressions; 〈non-Latin alphabet〉. He cannot spare or pardon your transgressions: what then doth he do, or could he do; wherefore he said unto him, (to God) we believe that he cannot pardon our Transgressions, and therefore we refuse him, and will not accept of him; no not for a leader to go in and out before us. They greatly mistake in supposing that the Angel whom alone Moses refused, was he that afterwards appeared unto Joshuah; for he was the same with him, in whom was the name of God, and who was promised unto them under the name of the Face or Presence of God. But herein they were right enough; that, not Moses, but their Church under the Law, refused that Angel of Gods Presence, who was to conduct them that obey him into everlasting rest. And the Church of Believers under Joshua, which was a Type of the Church of the New Testament, adhering unto him found rest unto their souls.