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satisfactory righteousness, which is the only meritorious cause of our salvation; or in a word, the righteoulness of man, that is, the practice of faith and repentance. There is none of all these things, which Christ does not teach his people.
XXXV. 2dly, The oisice of redeemer, because to him is ascribed not or 117, both signifying the same thing, and
The former wird denotes redemption from guilt, from his obligation to, and from the power of another; properly, indeed, that which is effected by a price, as Pf. xlix. 7. where fr79 and Tera price of redemption are juined : improperly, that which is brought about by a greater power, opposed to the power of an unjust detainer, as Deut. ix. 26. “ thou hast redeemned through thy greatness;" that is, as it is explained, Neh. i. 10. “ by thy great power and by thy strong hand.” Both these ways of redemption are applicable to the Melliah ; who, on paying the price, purchases the freedom of his people, and by a strong hand applies it to them. The term para generally signifies a price, by which any one may be appeased, and the punishment bought off. Christ paid that price, when he gave his “ life a ransom for many,” Mat. xx. 28.
XXXVI. But interpreters are not agreed, whether those words deliver or redeem him, are the words of Christ, interceeding with the Father ; or the words of the Father addrefred to Christ. Those who maintain the former, explain them thus. “ Redeem him, that is, by thine infinite power deliver him « from the evil with which he is preffed down, and which “ otherwise hangs over him; for I myself have undertaken to “ satisfy thy juftice; and in that satisfaction there is aúrgar the “ ransomn which I have found, that is, which I know to be full ~ and complete; or which I have found, that is, have disco« vered to him, for whom I intercede, that he may apprehend « it by faith.” Compare Heb. ix. 12. “ having obtained eternal redemption.” They who choose the latter, think, that the meaning of the words is this ; “Do thou, O Christ, redeem “ this wretched man, apply to him the efficacy of thy merits, “ I have no longer any objection to his happiness; for I have
found a ransom, I have considered and weighed the satisfac« tion thou hast inade for man, and have found it to be such,
as my justice required, that is, highly fuslicient.” Whatever way we take the words, they yield a very suitable meaning
XXXVII. There are two benefits mentioned. ist, The mercy of God, if there be a messenger [an angel] with him, an interpreter ; this is the protasis, or firit proposition ; and, or then he is gracious unto bim; this is the apodofis, or latter proposition. He
Mhews, that it is not otherwise poflible for man to obtain mercy of God, unless there be fome angel interceffor, who, by his atonement and intercession, may restore him to the favour of God: nay, unless that angel be with him, roby, by his gracious prefence,' and by his aid and assistance. For sy is often the fame as with; as Gen. xviii. 8. Judg. iii. 16. and other places; and here it seems most properly applicable to the man spoken of. If, among the numbers who surround the fick persons bed, and who can only comfort him in his fickness with medicines, that shall avail him nothing, or entertain him with frivolous idle discourse, this one of a thousand be present, by his counsel, help, and intercession, the man will then be exceedingly refreshed with the fruits of divine mercy; even deliverance from the pit, or corruption, that is, from death both temporal and eternal.
XXXVIII, None have occasion to despise these things as if they were modern inventions : for certainly, Gregory applies them at large to Christ. “ For who,” says he,“ is that angel, but he, who, by the prophet, is called the angel of the covenant ? For, seeing to evangelize in the Greek, fignifies to declare as a messenger; our Lord who delivers his meffage to us, is called the angel.” He also more clearly observes; “ there are, who by angel, understand Christ, the angel of the great council, by whom we are justified.” See above all, the commentaty of Sebastian Schmidius, a divine of Srastburg.
XXXIX. Let us add to these Balaam's prophecy concerning the Messiah, which he delivered in magnificent language, Numb. xxiv. 15–19. “ Balaam the son of Beor hath said, and the man whose eyes are open hath said : he hath said, which heard the words of Gods and knew the knowledge of the Most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: I shall see him (it) but not now : I shall behold him (it) but not nigh: there shall come a ftar out of Jacob, and a fceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession, Seir also shall be a poffeflion for his enemies, and Israel shall do valiantly. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.”
XL. The author of this prophecy is Balaam, whom, from an ancient tradition of the Jews, Jerome and Eucherius will have to be the same with Elihu, whose testimony concerning Christ we have just explained. But Fridric Spanhem, the song in his history of Job, c. 15.9 18, 19. has learnedly shewn the filliness of that tradition, and that there is no resemblance between Elihụ and Balaam. Here Balaam mightily extols himself, in
order to gain the greater credit and authority to his prophecy, and though it is not without affectation and vain glory, that he uttered these haughty encomiums of himself, yet by them God was pleased to ratify, what he resolved to teach us by the mouth of the prophet. He calls himself the man whose eyes were operi, that is, endowed with prophetic light to discern things, which were concealed from others: hearing the words of God, to whom God familiarly imparted his secrets. Knowing the knowledge of the Mof High, knowing from divine revelation, those things which in other refpects God alone knows. Seeing the vision of the Almighty, like a prophet of the true God, according to Numb. xii. 6. “ I make myself known unto him in a vision. Falling into a trance, but having his eyes open," who falls into a sleep, or an extasy, and yet has the eyes of his mind open. Whatever be the case as to his other prophecies, it is certainly not to be doubted, but he delivered this prophecy by divine impulse.
XLI. He premises, that what he had a prospect of in spirit, as not nigh: “ I see it but not now, I behold it but not nigh." He gives warning of this beforehand, in order partly to embelith his prophecy, which reached forwards to things so distant; partly to thun envy, and to comfort Balak, whom he endeavoured to gratify as much as he could. However, he here also comes up to the stile of the holy prophets; who usually refer what they prophesy concerning the Messiah, to the latter day's.
XLII. But what is the subject of his prophecy ? “ A ftar," says he, “ shall come out of Jacob, and a fceptre shall rise out of Israel.” This might be understood literally, and in a diminative sense, concerning David, who was, as it were, a kind of light fhining in darkness, and who obtained the sceptre of Ifrael by a series of astonishing providences: who also smote the Moabites, and made them tributary, 2 Sam. viii. 2. Hence he says. “ Moab is my wash-pot,” Pf. xc. 10. that is, does me the offices of the meanest drudgery, is placed at my feet, as a vessel, in which I usually wash them. But these things have a higher view. And David in this refpect, can only be considered as the type of a more excellent person. The far therefore, and sceptre signify Christ the Lord, who is both the light of his people, by the demonstration of the truth, and their manifold confolation by his word and Spirit, “ the bright and morning star," Rev. xxii. 16. and the SCEPTRED KING, “ King of kings, and Lord of lords," Rev. xix. 16. He came out of Jacob and rofe out of Israel. For the Lord raised up that prophet from the midst of his brethren," Deut. xviii. 15. “and the
glorious glorious one of Israel shall be of him, and the governor shall proceed from the midst of him," Jer. xxx. 21.“ who is over all, God blefsed for ever; but from the fathers as concerning the flesh,” Rom. ix. 5.
XLIII. The works ascribed to him are these two. ist, The fmiting (breaking] of the sides or corners of Moab. That is, the subduing of those, who were before sworn enemies to himself and his church. And that two ways, either by grace, when, by his word and Spirit, he subdues them to the obedience of faith, so that they willingly submit to his sceptre, “casting down every high thing, that exalteth itself againit the knowledge of God, and bringeth into captivity every thought to the obedience of Christ,” 2 Cor. x. 5. Or, in a way of justice and vengeance, when he subdues the obstinate and forces them, however unwillingly, to acknowledge his power and supereminence, breaking them with a rod of iron, dashing them in pieces like a potter's vessel,” Pf. ii. 9. But the Moabites are here mentioned as an instance; because Balaam was, at that time, principally concerned with them. 2dly, The destruction of all the children of Seth. This signifies his triumph over all men, whom he shall subdue to himself, either by his grace, or by his righteous vengeance. Because all men in the world are propagated from Seth; while the progeny of Cain, and of the other fons of Adam, perished in the deluge. From Seth Noah descended; and all mankind from Noah: so that we are all the children of Seth. But we shall all be made subject to Chrift, “ who shall deliver up the kingdom to God, even the kingdom to his Father: when he shall have put down all rule, and authority, and power, 1 Cor. xv. 24.
XLIV. In the last place, he fews the time and nature of Christ's kingdom; when Ifrael fall do valiantly against his enea mies, by shaking off the tyrannical yoke of Antiochus and others : when Edom and Seir a noted mountain of Idumea, shall become the possession of Ifrael; which happened under the second temple, when the Idumeans were subdued, and submitting to circumcision and the other Jewish rites, were added to the republic of Israel: as not only Josephus, but also Strabo relates, Geogr. lib. 16. “ they joined themselves to the Jews, and had laws in common with them.” When, I say, all these things shall happen, “out of Jacob shall come he, that shall have dominion :" namely, that great ruler, that “ mighty one of Jacob," Ifa. lx. 16. «s whose right it is, and I will give it him,” Ezek. xxi. 27. “He shall deitroy him that remaineth of the city.” He will overthrow the city and all human power, Vol. II,
which shall made head againit him to the utmoit: “ for he bringeth down them that dwell on high, the lofty city he layeth it low, he layeth it low, even to the ground, he bringeth it even to the dust. The foot shall tread it down, even the feet of the poor, and the steps of the needy,” Isa. xxvi. 5, 6. And thus we have carried down the doctrine of salvation in one continued series to the times of Mofes.
Of the Decalogue.
I. THINGS had a quite different appearance under Moses,
What was spoken here and there, and delivered only by word of mouth, was now enlarged with very many addi. tions digerted into one body, and, at the command of God, consigned to lasting records ; which neither the rage of enemies, nor fire, nor sword, nor all-consuming time thall be able to abolish. But neither the nature of our design, nor our intended brevity will permit us to prosecute every thing at large, that comes under this head. In this chapter we shall treat concerning the giving of the law, and the covenant of God with the Israelites, founded on that law,
II. It was the prerogative of the people of Israel above other nations, that to them pertained the covenants and the giving of the law, Rom. ix. 4. And there were several kinds of laws given them, of which there are principally three mentioned by divines. The moral, or the decalogue, the ceremonial, and the political, or forensick. The people of Israel may doubtess be con fidered three ways. Ift, As rational creatures, depending upon God, as the supreme reason or cause both in a moral and natural sense. And thus the law of the decalogue was given them ; which, as to its substance, is one and the same with the law of nature, and binds men as such. 2dly, As the church of the old Teftament, who expected the promised Meffiah and happies times, when he fiould make every thing perfect. And therefore they received the ceremonial law, which really shewed, that the Meriah was not yet come, and has not yet perfected all things; but that he would come, and make all things new, zdly, As a peculiar people, who had a polity or govern, ment, suited to their genius and disposition in the land of Çanaar. A fepublic constituted not so much according to those