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saved, all the ends of the earth; for I am God and there is none else. I have sworn by myself, the word i3 gone out of my mouth in righteousness, and shall not return-, That unto me every knee shall bow, every tongue shall swear." Thus, Matthew, does the prophet Isaiah teach us.
"By thee only will I make mention of thy name."
You will have us mention as ians do, Son and Spirit also.
"My glory will I not give to another."
You will have the Son and Spirit, partake of his glory; particularly, the Son Jesus, as you say, chap. xvi. 27. "For the Son of Man shall come in the glory of the Father." In consequence you will have, the Father does give his glory to another.
"Befoce me, there was no Creating Power, neither shall there be an after me." But you will have that Jesus of Nazareth, is co-equal, and co-eternal with God. Isaiah teaches, "I, even I, am the Lord, and besides me, there is no Saviour." You will have this Jesus of Nazareth, is the Saviour! this man, whom you stile the Messiah, who you say, is the only Saviour. Isaiah teaches us, that-we, Israel, the Jews, are the witnesses of his unity, he calls on us to testify that there is no other God, and we say, there is no other, he, himself, says as we do, not any. Still you will have two more, Son, and Spirit. You tell us, the justice of God would not allow him to save the world; therefore, he was, I suppose, obliged to have recourse to the taking of this Jesus of Nazareth, into partnership with him, that Jesus might be the Saviour. But Isaiah tells us to the contrary, that he is alone, without any else, a just God and a Saviour. But to revert to our subject: It must by this time, I presume, be plain that there is but One Lord; that there is no other Lord, that there is no God nor Lord, but this one Lord, this one God; that there is no other with him, nor about him; that he knows no other, but himself alone, no other Saviour but himself: that is, none to save as God but himself: in short, that Jesus of Nazareth is not God, is not Lord at all: in other words that Messiah is not God, nor was ever intended so to be; and as we shall by and by find, he never was called Lord or God, any where.
I have before shown that the Messiah must be a king on earth, a
potentate, as all kings of this world. I take the liberty to add here,
from Ezekiel xxxiv. 24. "And I the Lord, will be their God, and
tny servant David a prince among them." Here the distinction is plain,
the Lord alone will be God, and my servant David, a prince among them: the glory of a prince, not with the glory of God, God forbid, llosea iii. 6. "The Lord their God, and David their king." Here again, the distinction is direct, the Lord is God, and the Messiah is king. Hosea xiii. 4. "Yet I am the Lord thy God from the land of Egypt, and thou shalt know no God but me, for there is no Saviour besides me."
I know a great handle is made by ians, of the name whereby he shall be called, "The Lord our Righteousness." Supposing then a man should be called, The Righteous God, The Rock Almighty, The God of Peace, or even my Lord Jah, or any other such like names, is either of them therefore, God, God forbid, and these names are very common among us to this day; if you would translate our names in English, I have a brother called God with us; another, the son of my father and mother, who is called My God Help; Elijah, should you translate this name, it would stand in English, as it is spoken, My God Jah, and as it it is written, My God the Lord. We delight, and from our earliest times, have delighted in being called by hit name; this considered, it may be supposed,we do not place so great
a stress upon the name, as ians do, they are not used to it,
we do not therefore expect the Messiah will be God, although he should be called The Lord our Righteousness.
By this time I expect it is sufficiently plain, that the Messiah is not to be, nor was to be a God, or part of God, that there is not to be any fellowship in the Godhead, that Messiah is a prince, but not a God, that God does not consist of more than one person, (if the word person, can at all be applied to God,) that the Lord alone is God, and the Messiah is to be king only, not God. And therefore, the Psalmist, (whoever it was,) did not mean to call the Messiah, God, when he said, the Lord said to my Lord, as the Bible translators have it. What he did say, and what he did intend shall he shown; but we must first examine, whether the Messiah is to be a priest or not; in other words, whether he is to be a priest to the exclusion of the sons of Aaron. I should have no great objection, to his being a priest after the order of Melchizedek, for this Melchizedek was no fighting priests, neither was he a preaching priest, he was, properly speaking, a succouring priest; he brought provision to the camp of Abraham and his allies, and for which reason he drew as his portion, one tenth: but1 the idea intended to be introduced, is that the Messiah is to be a priest to the exclusion of the sons of Aaron, "that there is a disannulling of the commandment given before." The reasoning runs thus: Aaron's sons, are only priests of types and shadows, but when the Messiah conies, who is the substance, no more priests of shadows are wanted, therefore, they are disannulled, and the Messiah only, is priest. (As I promised Luke, so I promise Paul, he shall be attended to; but for the present, I must attend to Matthew.)
Exodus xxix. 9. "And thou shalt gird them with girdles, (Aaron and his sons,) and put the bonnets on them; and the priest's office shall be theirs for a perpetual statute." So says God to Moses, the priest's office shall be theirs for a perpetual statute. Yes, the God of the Hebrews, the Jews God said so, Matthew; he is not a changeable God: he said it shall be perpetual, and it will never be taken from them, it will last as long as the world lasts. Again, Exodus xl. 13—14—15. "And thou shalt pnt upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office. And thou shalt bring his sons, and clothe them with coats: and thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations.
This is spoken by the same unchangeable God, remember, Num. xxiii. 19. "God is not a man that he should lie, neither the son of man that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" Once more, Matthew: Jeremiah xxxiii. 17—&c. "For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel. Neither shall the priests, the Levites, want a man before me, to offer burnt offerings and to kindle meat offerings, and to sacrifice continually—-Thus saith the Lord, if ye can break my covenant of the. day, and my covenant of the night, that there should not be day and night in their seasons; then may also my covenant be broken with David my servant, that he should not have a son to reign upon the throne; and with the Levites, the priests, my ministers. As the hosts of Heaven cannot be numbered, neither the sand of the sea measured, so will I multiply the seed of David my servant, and the Levites that minister unto me." So that it is impossible to break the covenant of Levi, it will last forever, it is a perpetual statute, it cannot be disannulled; their priesthood is an everlasting priesthood, throughout their generations; while there is any of them in the world, and while day and night lasts, that is, as long as the world lasts, (which is forever,) they will last, and the covenant will last and hold good. Here I must beg leave to notice the distinction made between the
sons of David, and the sons of Aaron: the first are to sit on the throne, and the second are to offer sacrifices; one is to he king, and the other priest: the offices are not confounded, but kept separate, in two different lines; the kingly office in the line of David, and the ministerial, and priests, in the line of the Levites, the priests my ministers. And therefore, it cannot be, that the Messiah shall be priest, or that he should exclude the sons of Aaron, as he has only the throne in the same covenant, wherein the Levite has the priesthood, and they are both to last alike forever; so that it is impossible, they should ever "break in, one upon the other, or that either should cease, and be taken up by the other: therefore, the Messiah cannot be a priest. I have then shown, and it must plainly appear, that the Messiah is to be a son of David; that the Messiah is to be a man, and .not God; and that the Messiah is to be a king, and not a priest; that the Levites cannot be excluded from the priesthood.
There now remains to be shown what the psalm does really mean;
having first shown, (as ian preachers say, negatively,) what it
does not mean ; there yet remains to be shown what it does mean. The psalms, as I have before said, were written by different hands, as their titles plainly show; they are not all the psalms of David: the 77th psalm, for instance, is said to be a psalm of Assaph, addressed to Jeduthun, the chief musician; the 78th, is a maschil of Assaph; the 79th, is a psalm of Assaph, foretelling the destruction of Jerusalem, by the Romans ; the 88th, is a maschil of Heman, the Ezrahite; so is the 89th; the 90th, claims Moses for its author. Many of the psalms were sung long before David's time, and several of them have been since composed; some, I believe, by Solomon: consequently, .the psalms were composed at different periods, and treat of very different subjects; some of them were composed on a particular occasion, such as the 54th psalm was composed on the Zephim, giving information to Saul, that David was with them: the 51st, when David had sinned in the affair of Bethshebah, after Nathan came to him to reprove him: another, when he ran away from Absalom. These occasions drew out, and as it were, caused these several psalms, and so of the psalms composed by others, for and in praise of, or concerning David, as is the 110th psalm, now under consideration, and its title is, »}"tks ' i7 D*0 TOO Tllh A psalm for David; the words of the (oath of the) Lord, concerning (king David,) my Lord, the allusion and'occasion was this: II. Kings, (commonly called, II. Samuel,) xxi. 16-17 "Ishbi-benob, who was of the sons of the giant, (the weight of whose spear, weighed three
hundred shekels of brass,) he being girded with a new sword, thought to have slain David. But Abishai^ son of Zeruiah, succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, thou shalt go no more out with us to battle, that thou quench not the light of Israel." This is the words of the oath of the Lord. The word translated, said, in the Bible, is in the Hebrew Qtf} Nium, and in all other places in the Bible, is translated, saith; this word applies to the words of an oath, it is certainly not said, which should be "1QN Amar, (he said) but OfO applies to the words of certainty, or the true, and weigthy words of an oath, jf Is the holy incommunicable, ineffable name of God, called sometimes in the Bible, as it is supposed to sound in Hebrew, and at others, is translated the Lord, or O Lord, but it really has no such meaning, but rather, Eternal self Existant: f\1H Adon, answering to the word Lord, and means either God, or a man in
authority; it means man as "I/On T)1ii the Lord the King; and God
as mjD¥ H fnNn the Lord The Lord of hosts; and the 7 Lamud, is a prefix, and signifies, to, the * Yod, is an affix, and signifies, my, and when put together, thus, *ytJO is, my Lord; 3JJ> Shev, means
rest, depend, or tet down *^DT7 on my right hand, the remainder of the verse is exactly, as it is rendered in the Bible. This psalm, I have before said was composed on account of the oath, that wa6 taken by the servants of David, which oath was certainly taken by the Lord, that to is say, the people sware by the Lord, that David should not again go down to battle, but that he should stay at Jerusalem, or Zion, the city of David, and send them succours out of the city: the same as was done by Melchizedek, from the same place, to Abraham; and as Melchizedek, so was David instituted, by this oath, a priest, that is, a succouring priest after the order of Melchizedek. The words the Lord hath sworn, are in the Hebrew, i"T' JftSJO and ought to be translated it hath, or has been sworn, by The Lord. "The rod, of thy strength, shall the Lord send out of Zion," ought to have been rendered, when the Lord does send the rod of thy strength out of Zion, then go down in the midst of thine enemies ; when the battle shall have been gained, and reinforcements, and provision shall be wanting out of the city, to follow up the victory, then go dovvn in the midst of thine enemies. "Thy people shall be willing in the day of thy power;" means in the day