reproved l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. 31. large Discourses p. 260. l. 16. also r. after l. 10. à fine commission r. omission p. 275. l. 2. r. Judicial p. 276. l. 16. Sanction r. Section p. 290. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 308. l. 5. who thought l. 26. and other p. 311. l. 17. laying r. flaying p. 315. l. 4. serebrito r. seretrio There are sundry other mistakes in pointings changes and transpositions of letters in the Hebrew and English which a diligent and Candid Reader will easily observe and amend And it is not worth the while to collect them for those who are otherwise Exercitatio I. The Canonical authority of the Epistle to the Hebrews Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh a measuring reed The beam of a ballance Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification Metaphorically a moral rule Rectum and Canon how far the same The Scripture a rule Canonical The Antiquity of that Appellation The Canon of the Scripture What required to render a book Canonical All books of the holy Scripture equall as to their divine Original Jews distinction of the books of the old Testament as to the manner of their writing disproved All equally Canonical No book Canonical of a second sort or degree The Epistle to the Hebrews Canonical Opposed by Hereticks of old Not received into the Latin Church untill the dayes of Hierome Proved against Baronius Not rejected by any of that Church only not publiquely approved The Church of Rome not the sole proposer of books Canonical Occasion of its nâ—n-admittance at Rome Boldness of some in rejecting and corrupting the Scripture By whom this Epistle opposed of late The objection of the uncertainty of the Pen-man Answered Citations out of the old Testament not found therein Answer Citations not to his purpose Answer Countenance to old Heresies Answer General heads of Arguments to prove its Canonical Authority Characters to discover between books of divine inspiration and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The General Arguments of books truly Canonical Subject Matter Design Style Of the style of the Sacred writings Mistakes of many about it The nature of Eloquence Excellency of Scripture Style Energie Efficacy Tradition concerning the Authority of this Epistle not justly lyable to any exceptions from the Author Circumstances Subject Matter Style Testimonyes Conclusion THe Canonical Authority of the Epistle unto the Hebrews having § 1 been by some called into Question we must in our entrance declare both what it is which we intend thereby as also the clear interest of this Epistle therein for this is the foundation of all those ensuing discourses from it and that exposition of it which we intend The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives rise unto that term Canonical § 2 seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh and this as it sometimes denotes an Aromatical cane that contained spices in it used in the worship of God as Isai. 43. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet Cane with silver for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious Cane growing not in their own Countrey was bought from a far off Jer. 6.20 so in general it signifies any reed whatever 1 Kings 14.15 Isai. 42.3 whence a multitude of fierce and wicked men compared to the devouring Crocodile whose lurking place is in the canes or reeds are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed Psal. 68.30 Particularly it signifies a reed made into an instrument wherewith they measured their buildings containing six Cubits in length Ezek. 40.7 Chap. 42.16 And hence indefinitely it is taken for a Rule or a Measure Besides it signifies the jugum or scapus or beam with the tongue of a ballance keeping the poyse of the scales equal and discovering the rectitude or declensions thereof Isai. 46.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the Cane that is saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance the supporter and director of the scales being put for the whole The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales that which tryes and weighs and gives every thing its just moment § 3 And this also is the first and proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canon So the Scholiast on that of Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly that which is over the scales bringing them and the things weighed in them to equality The very same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived So Varinus tells us that it is properly the tongue in the ballance and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Aristotle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which is right we know its self and that which is crooked for the Canon is judge of both where he useth the word for any kind of rule or measure answering unto the other signification of Kaneh in the Hebrew Rectum and Canon that which is right and the rule are one and the same the one expression denoting the nature of any thing the other its Use and Application § 4 From this original proper importance of the word is its metaphorical use deduced which is most Common and therein it signifiâ—s a moral Rule or a measure for direction tryall and judgement Hence the Philosopher calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of the administration or government of the Common-wealth that whereby all the parts of it arâ— disposed into their proper places whereby they are regulated and all things done in it are tryed and judged And in this sense it is applyed by St. Paul unto divine Revelation Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as proceed orderly that is in a direct way for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes according to this rule or Canon And to the same purpose he useth again the samâ— expression Phil. 3.16 For as the words of the Scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing or as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is written in uprightness to be a rule and Judge unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus adjuncti not materiae declaring the property of the writing not the subject matter that is it is Canonical for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and a rule we have shewed to be the same And from hence it is that the Scripture or written Word of God being in it self every way absolutely right and perfect and appointed by him to be the Rule or Canon of the Churches faith and obedience requiring trying regulating judging wholly and absolutely of them is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
by way of eminency to be called Canonical or regular as the Book wherein it is contained is called the Bible though in it self that be the Common name of all Books § 5 And this Appellation is of ancient use in the Church The Synod of Laodicea supposed to have praeceded the Council of Nice makes mention of it as a thing generally admitted for the Fathers of it decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no private Psalmes ought to be said or read in the Church nor any uncanonical Books but only the Canonical books of the new and old Testament whose names they subjoin in their order And some while before the Bishops who joyned with the Church of Antioch in the deposition of Paulus Samosatenus charge him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the introduction of his heresie departed from the Canon or rule of the Scripture Before them also it was called by Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence of the divine Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exact ballance square or rule and Canon of all truths and duties wherein he hath evidently respect unto the original use and importance of the word before explained and thereupon calls on his hearers that omitting the consideration of what this or that man sayes or thinks they should seek and require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things of or from the Scriptures which are the Canon of our faith and obedience And Austin demonstrent ecclesiam suam non in rumoribus Africorum sed in praescripto legis in Prophetarum praedictis in Psalmorum cantibus hoc est in omnibus canonicis Sanctorum librorum authoritatibus Let them demonstrate their Church not by the rumors of the Africans but by the praescription of the Law the praedictions of the Prophets the Songs of the Psalms that is by the Canonical Authority of the holy books of the Scriptures And he pursues the Metaphor of a scale and a measure in many words elsewhere And thus Aquinas himself confesseth the Scripture is called Canonical because it is the Rule of our understanding in the things of God And such a Rule it is as hath Authority over the Consciences of men to bind them unto faith and obedience because of its being given of God by inspiration for that purpose Moreover as the Scripture upon the accounts mentioned is by way of eminency § 6 said to be Canonical so there is also a Canon or rule determining what books in particular do belong unto the Holy Scripture and to be on that account Canonical So Athanasius tells us that by the Holy Scripture he intends Libros certo canone comprehensus the books contained in the assured Canon of it And Ruffinus having reckoned up those books concludes hi sunt quos patres intra Canonem concluserum These are they which the Fathers have concluded to be in the Canon that is to belong unto the Canonical books of Scripture And Austin to the same purpose Non sine causa tam salubri vigilantia Canon Ecclesiasticus constitutus est ad quem certi Prophetarum Apostolorum libri pertinerent not without good reason is the Ecclesiastical Canon determined by wholsome diligence unto which certain books of the Prophets and Apostles should belong About the Assignation of this Canon of the Scripture or what books belonged unto the Canonical Scripture there have been some differences in the Church since the time of the Synod of Carthage confirmed by that in Trulla at Constantinople The first Church having agreed well enough about them excepting the haesitation of some few persons in reference unto one or two of them of the New Testament From this rise and use of the word it is evident what is intended by the Canonical § 7 Authority of the Scripture or of any particular book thereunto belonging Two things are included in that expression First the spring and Original of any book which gives it Authority and Secondly the design and end of it which renders it Canonical For the first it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by immediate inspiration from God without this no book or writing can by any means any acceptation or approbation of the Church any usefulness any similitude of style manner of writing unto the books that are so any conformity in matter or doctrine to them have an interest in that Authority that should lay a foundation for its reception into the Canon It is the impress of the Authority of God himself on any writing or its proceeding immediately from him that is sufficient for this purpose Neither yet will this alone suffice to render any Revelation or writing absolutely Canonical in the sense explained There may be an especial Revelation from God or a writing by his inspiration like that sent by Elijah unto Jehoram the King of Judah 2 Chron. 21.12 which being referred only unto some particular occasion and having thence Authority for some especial end and purpose yet being not designed for a Rule of faith and obedience unto the Church may not belong unto the Canon of the Scripture But when unto the Original of divine inspiration this end also is added that it is designed by the Holy Ghost for the Catholick standing use and instruction of the Church Then any writing or book becomes absolutely and compleatly Canonical The Jews of latter Ages assign some difference among the books of the old Testament § 8 as to their spring and Original or manner of Revelation though they make none as to their being all Canonicall The Book of the Law they assign unto a peculiar manner of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth or face to face which they gather from Numbers 12.8 whereof afterwards Others of them they affirm to proceed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gift of Prophesie whereof as they make many kinds or degrees taken from the different means used by God in the Application of himself unto them belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine Revelation mentioned by the Apostle Heb. 1.1 so they divide those books into two parts namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or former Prophets containing most of the historical Books after the end of the Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter prophets wherein they comprise the most of them peculiarly so called The Original of the remainder of them they ascribe unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration by the holy Ghost calling them peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by that inspiration as though the whole Canon and systeme of the books were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture or writing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration the only means of their writing But they do herein as in many other things The distribution of the books of the old Testament into the Law
Psalms and Prophets was very antient in their Church We have mention of it Luke 24.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are written in the law of Moses and in the Prophets and in the Psalms that is in the whole Canonical Scripture And evident it is that this distribution is taken from the subject matter of those principal parts of it This reason of that distribution which they have by Tradition they not knowing or neglecting have feigned the rise of it in a different manner of Revelation and cast the particular books arbitrarily under what heads they pleased as is evident from sundry of them which they reckon unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim or Hagiographa which are with them of least esteem But we have a more sure rule both overthrowing that feigned distinction and perfectly equalizing all parts of divine Scripture as to their spring and original St. Peter calls the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 the word of Prophesie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. Prophesie and therefore it belongs not unto any peculiar part of it to be given out by Prophesie which is an affection of the whole And St. Paul also terms the whole Scriptuâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.26 prophetical Scriptures or writings of the Prophets And when he demanded of Agrippa whether he believed the Scriptures he doth it in the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 28.23 believest thou the prophets that is the Scriptures written by the spirit of Prophesie or by the inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.12 of the spirit of Christ that was in them God of old spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 in his Revelation of himself unto them and in them and equally spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.70 unto them by the mouth of his holy Prophets from the beginning And thus not this or that part but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 all Scripture was given by inspiration And herein all the parts or books of it are absolutely equall And in the giving out of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 holy men of God spake as they were moved by the holy Ghost So that whatever different means God at any time might make use of in the communication of his mind and will unto any of the Prophets or penmen of the Scripture it was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being acted by the holy Ghost both as to Things and Words that rendred them infallible Revealers of him unto the Church And thus the foundation of the Canonical authority of the books of the Scripture is absolutely the same in and unto them all without the least variety either from any difference in kind or degree § 9 The same is their condition as to their being Canonical they are all so equally Some of the Antients used that term ambiguously and therefore sometimes call books Canonical that absolutely are not so as not being written by divine inspiration nor given by the Holy Ghost to be any part of the Rule of the Churches faith and obedience Thus the Constantinopolitan Council in Trulla confirms the Canons both of the Synod of Laodicea and the third of Carthage which agree not in the Catalogues they give us of books Canonical which without a supposition of the ambiguity of the word could not be done unless they would give an assent unto a plain and open contradiction And the Council of Carthage makes evident its sense in their Appendiâ—e annexed to the one and fortieth Canon wherein they reckon up the books of the holy Scripture Hoc etiam say they fratri consacerdoti nostro Bonifacio vel aliis earum partium Episcopis pro confirmando isto Canone innotescat quia a patribus ista accepimus legenda liceat etiam legi passiones Martyrum cùm Aniversarii dies celebrantur They speak dubiously concerning their own determination and intimate that they called the books they enumerated Canonical only as they might be read in the Church which priviledge they grant also to the stories of the sufferings of the Martyrs which yet none thought to be properly canonical The same Epiphanius testifies of the Epistles of Clemens But as the books which that Synod added to the Canon of Laodicea are rejected by Melito Origen Athanasius Hilarius Gregorius Nazianzen Cyrillus Hierosolimitamus Epiphanius Ruffinus Hierome Gregorius magnus and others so their reading and Citation is generally declared by them to have been only for direction of manners and not for the confirmation of the faith even as St. Paul cited an Iambick out of Mâ—nandâ—r or rather Euripides 1 Cor. 15.33 an hemistichium out of Aratus Acts 17.28 and a whole Hexameter out of Epimenides Tit. 1.12 non sunt canonici sed leguntur Catechumenis saith Athanasius They are not Canonical but are only read to the Cateâ—humeni And Hierome the Church reads them ad aedificationem plebis non ad Authâ—ritatem Ecclesiasticarum dogmatum confirmandam for the edification of the people but not for the confirmation of any points of faith But although some books truly Canonical were of old amongst some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius speaks doubted of and some were commonly read that are certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejectitious yet neither the mistake of the former nor later practice can give any countenance to an Apprehension of a second or various sort of books properly canonical For the interest of any book or writing in the canon of the Scripture accrewing unto it as hath been shewed meerly from its divine inspiration and giving by the Holy Ghost for a Rule measure and standard of faith and obedience unto the Church whatever advantage or worth to commend it any writing may have Yet if it have not the propertiâ—s mentioned of Divine inspiration and Confirmation it differs in the whole kind and not in degrees only from all those that have them so that it can be no part regulae regulantis but regulatae at the best not having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a self-credibility on its own account or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficing Authority but is truth only materially by vertue of its Analogie unto that which is absolutely universally and perfectly so And this was well observed by Lindanus Impio saith he sacrilegio se contaminant qui in scripturarum christianarum corpore quosdam quasi gradus conantur locare quod unam eandemque spiritus sancti vocem impio humanae stultitiae discerniculo audent in varias impares discerpere disturbare Autoritatis classes They desile themselves with the impiety of Sacriledge who endeavour to bring in as it were divers degrees into the body of the Scriptures for by the impious discretion of humane folly they would cast the one voice of the Holy Ghost into various forms of unequal Authority As then whatever difference there may be as to the subject
belongs not unto our present enquiry That which we undertake is only to manifest that the interest in them of this Epistle and its immunity from Rational exceptions is equall unto and no less conspicuous than that of any other portion of Holy Writ whatever So that it stands upon the same basis with the whole which at present we suppose firm and unmoveable Eusebius who after Melito Caius Clemens and Origen made a very accurate enquiry after the Books unquestionably Canonical gives us three notes of distinction between them that are so and others namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character or manner of phrase or speech 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence or subject matter treated of and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose and design of the Writer and they are all of great importance and to be considered by us in this matter But because others of like moment may be added unto them and are used by others of the Antients to the same end we shall insist upon them all in that order which seems most natural unto them yet so as that they may be all referred unto those general heads by him proposed § 23 Two things there are that belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sentence of this Epistle First its general Argument and Secondly the particular Subject Matter treated of in it These seem to be designed thereby Now the general Argument of this Epistle is the same with that of the whole Scriptures besides That is a Revelation of the will of God as to the faith and obedience of the Church and this holy heavenly and divine answering the Wisdom Truth and Soveraignty of him from whom it doth proceed Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God Rom. 3.2 or the infallible Revelation of his will and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6.68 the words of eternal life for That in the name of God they treat about And St. Paul tells us that the Argument of the Gospel is Wisdom but not the wisdom of this world nor the Princes of it who are destroyed done away and made useless by it that is the chief Leaders of humane Wisdom and Science 1 Cor. 2.6 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the mysterious Wisdom of God that was hidden from them v. 7. Things of his own meer Revelation from his Soveraign will and pleasure with a stamp and impress of his Goodness and Wisdom upon them quite of another nature than any thing that the choicest Wisdom of the Princes of this world can reach or attain unto And such is the Argument of this Epistle It treats of things which eye hath not seen nor ear heard nor have they by any natural means ever entered into the heart of man and that in absolute Harmony with all other unquestionable Revelations of the Will of God Now if the immediate Original hereof be not from God that is by the inspiration of the Holy Ghost then it must be either the invention of some man spinning the whole Webb and frame of it out of his own imagination or from his diligence in framing and composing of it from a systeme of Principles collected out of other Writings of Divine Revelation The First will not be pretended Two things absolutely free it from suffering under any such suspicion First The nature of its Argument treating as was said of such things as eye hath not seen nor ear heard nor have they entered into the heart of man The Deity Offices Sacrifice Mediation and Grace of Jesus Christ are not things that can have any foundation in the invention and imagination of man Yea being revealed by God they lye in a direct contradiction unto all that naturally is esteemed wise or perfect 1 Cor. 1.18 19 20 21 22 23. They exceed the sphere of natural comprehension and are destructive of the principles which it frameth unto it self for the compassing of those ends whereunto they are designed Nor is it lyable to be esteemed of the other extract or the diligence and wisdom of man in collecting it from other Books of Divine Revelation which alone with any colour of reason can be pretended Humane diligence regulated by what is elsewhere revealed of God is humane still and can never free it self from those inseparable attendances which will manifest it so to be For suppose a man may compose a writing wherein every Proposition in it self shall be true and the whole in its contexture materially every way answerable unto the truth which yet must be accidental as to the principle of his wisdom understanding ability and diligence by whom it is composed they being no way able to give that effect certainly and infallibly unto it yet there will never be wanting that in it whereby it may be discerned from an immediate effect and product of Divine Wisdom and understanding Take but the Writings of any Wise man who from his own ability and invention hath declared any Science in them and allow his discovery of it to be the absolute compleat rule of that Science so that nothing beyond or besides what he hath written about it is true or certain nor any thing else but as it hath conformity to or coincidence with what he hath written and it will be very difficult if not impossible for any man so to treat of that subject from his Writings as not to leave sufficient Characters upon his own to difference them from his Original and pattern For suppose him to have in all things attained the perfect sense of his Guide which yet it may be untill all words are freed from their ambiguity will be impossible for any one to do yet still there will remain such an impression of the Genius and fancy wherein the Rule was first framed upon it as the follower cannot express And how much more will there be so in that which both for matter and words also proceeds from the Soveraign Will and Wisdom of God Can it be supposed that any man should collect by his own industry and diligence a Writing out of that which is given by Him and regulated thereby that should absolutely express those infinite Perfections of his nature which shine forth in that which is immediately from himself For that any Writing should be pretended to be undiscernable from them given by Divine inspiration It is not enough that the matter of it be universally true and that truth no other but what is contained in other parts of Scripture but it must also have those other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and characters of a Divine Original which we shall in our progress discover in this Epistle as in other Books of the Holy Scripture for it is not behind the very choicest of them And the truth of this consideration is demonstrated in the instances of every one of those Writings which may probably be concluded to have the nearest affinity and similitude unto those of Divine inspiration from the
of the Sacred Style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Truth Gravity Authority and Majesty can render it so nor can any instance be given to the contrary And Secondly it every where becometh the Subject Matter it treateth of which because it is various it is impossible that the Style wherein it is expressed should be Vniform when yet notwithstanding all its variety it every where keeps its own property to be in Gravity and Authority still like unto its self and unlike to or distinct from all other Writings whatsoever Whence Austin rightly of the Holy Penmen Audeo dicere omnes qui rectè intelligunt quod illi loquuntur simul intelligere non eos aliter loqui debuisse I dare say that whosoever understands what they speak will also understand that they ought not to have spoken otherwise And Origen of the Writings of St. Paul in particular If any one saith he give himself to the diligent Reading of his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know full well that either he will admire his great Conceptions and Sentences under a plain and vulgar Style or he will shew himself very ridiculous The things treated of in the Scripture are for the most part Heavenly Spiritual Supernatural Divine and nothing can be more fond than to look for such things to be expressed in a Flourish of Words and with various Ornaments of Speech fit to lead away the minds of men from that which they are designed wholly to be gathered unto the Admiration and Contemplation of Bodies that have a native Beauty and Harmony in the Composition of their parts are advantaged more by being clothed with fit Garments than by the Ornaments of gay Attire And the Spiritual Native Beauty of Heavenly Truths is better conveyed unto the minds of men by Words and Expressions fitted unto it plainly and simply than by any Ornaments of enticing Speech whatever and therefore we say with Austin that there is not any thing delivered in the Scripture but just as it ought to be and as the Matter requires Thirdly The Style of the holy Penmen is in a gracious condescension suited unto them and their capacity whereof far the greatest part of them with whom they had to do consisted This Origen at large insists upon in the beginning of his Fifth Book against Celsus The Philosophy and Oratory of the Heathen was suited principally if not solely to their capacity that were learned this the Authors and Professors of it aimed at namely that they might approve their skill and ability unto those who were able to judge of them The Scripture was written for the good of mankind in general and without the least design of any contemporation of it self to the Learning and Wisdom of men And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Condescension unto the common Reason Sense Usage and Experience of mankind in general is very admirable in the holy Pen-men and absolutely peculiar unto them In this universal suitableness unto all the concernments of it consists that excellent simplicity of the Scripture Style whereby it plainly and openly without fraudulent Ornaments in common and usual Speech declares things Divine Spiritual and Heavenly with an holy accommodation of them to the understanding and capacities of men in such occasional variety as yet never diverts from those properties and characters wherein the Vniformity of the whole doth consist § 30 Besides all these Excellencies of the Style of Holy Writ with others that may be added unto them there is in it a secret Energy and efficacy for the subjecting of the minds of men unto its intention in all things Whether this prâ—ceed only and be imparted unto it from the matters treated of which are holy and heavenly or whether it be communicated unto it immediately by an impression of his Authority upon it by whom it is given out or whether it arise from both of them all that are conversant in it with faith and reverence do find the Truth of our Assertion by experience And Origen amongst others speaks excellently to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Scripture teacheth us that what is spoken though in it self it be true and fit to perswade is not able to conquer the minds of men unless power from God be communicated to the Speaker and Grâ—â—e from him do flourish in the things spoken themselves and it is not withâ—ut Divine influency thâ—t they speak with efficacy Hence ariseth the Spiritual peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine â—riters termed by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit and of power And herein as on other accounts the Word of God is quick and powerfull and sharper than any two edged sword Heb. 4.12 by which living Energy and Authority it evacuated and brought to nought all the Wisdom of this World that is all Philosophical Conceptions with all the Ornaments of Eloquence and Oratory The excellent Discourse of Austin on this Subject de Doctri Christiana lib. 4. cap. 6. is very well worthy consideration whither I refer the Reader that I may not too far divert from my present particular design § 31 What ever hath been thus spoken concerning the Style of the Sacred Scripture in General it is as applicable unto this Epistle unto the Hebrews as to any one portion of Holy Writ what ever That Simplicity Gravity Vnaffectedness suitableness to its Author Matter and End which commends the whole unto us are eminent in this part of it that Authority Efficacy and Energy which are implanted on the whole by him who supplied both sense and words unto the Penmen of it exert themselves in this Epistle also No defect in any of these can be charged on it that should argue it of any other extract than the whole Nothing so far singular as to be inconsistent with that harmony which in all their variety there is among the Books of the Holy Scripture as to the style and kind of Speech is any where to be found in it If any where as in the beginning of the first Chapter the Style seems to swell in its current above the ordinary banks of the Writings of the New Testament it is from the greatness and sublimity of the Matter treated on which was not capable of any other kind of Expression Doth the Penman of it any where use Words or Phrases not commonly or rarely or perhaps no where else used in the sense and way wherein they are by him applied it is because his Matter is peculiar and not elsewhere handled at least not on the same Principles nor to the same purpose as by him Doth he oftentimes speak in an Old Testament Dialect pressing Words and Expressions to the service and sâ—nse they were imployed in under the Tabernacle and Temple after they had been manumitted as it were and made free from their Typical importance in the Service and Spiritual Sense of the Gospel it is from the consideration of their state and
to oppose its Canonical Authority with their frivolous Cavils and Objections Neither is this Experience meerly satisfactory to themselves alone as is by some pretended It is a thing pleadable and that not only in their own defence to strengthen their Faith against Temptations but to others also though not to Atheistical Scoffers yet to humble enquirers which ought to be the frame of all men in the Investigation of Sacred Truths § 34 Unto what hath been spoken we may add that the Canonical Authority of this Epistle is confirmed unto us by Catholick Tradition By this Tradition I intend not the Testimony only of the present Church that is in the world nor Fancy a trust of a Power to declare what is so in any Church whatever but a generall uninterrupted Fame conveyed and confirmed by particular Instances Records and Testimonies in all Ages In any other sense how little weight there is to be laid upon Traditions we have a pregnant instance in him who first began to magnifie them This was Papias a contemporary of Policarpus in the very next Age after the Apostles Tradition of what was done or said by Christ or the Apostles what Expositions they gave he professed himself to set an high value upon equal to if not above the Scripture And two things are considerable in his search after them First That he did not think that there was any Church appointed to be the Preserver and Declarer of Apostolical Traditions but made his enquiry of all the individual ancient men that he could meet withall who had conversed with any of the Apostles Secondly That by all his pains he gathered together a Rhapsody of incredible Stories Fables Errors and useless Curiosities Such issue will the endeavours of men have who forsake the stable Word of Prophesie to follow rumors and reports under the specious name of Traditions But this Catholick Fame whereof we speak confirmed by particular Entrances and Records in all Ages testifying unto a matter of Fact is of great importance And how clearly this may be pleaded in our present case shall be manifested in our Investigation of the Penman of this Epistle And thus I hope we have made it evident that this Epistle is not destitute of any one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible proofs and Arguments whereby any particular Book of the Scripture evinceth its self unto the Consciences of men to be written by Inspiration from God It remaineth now to shew that it is not liable unto any of those Exceptions or Arguments whereby any Book or Writing pretending a claim to a Divine Original and Canonical Authority thereupon may be convicted and manifested to be of another Extract whereby its just priviledge will be on both sides secured § 35 The first consideration of this nature is taken from the Author or Penman of any such Writing The Books of the Old Testament were all of them written by Prophets or holy men inspired of God Hence St. Peter calls the whole of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie 2 Pet. 1.21 Prophesie delivered by men acted or moved therein by the Holy Ghost And though there be a distribution made of the several Books of it from the Subject Matter into the Law Prophets and Psalms Luke 24.44 and often into the Law and Prophets on the same account as Acts 26.2 Rom. 3.22 yet their Penmen being all equally Prophets the whole in general is ascribed unto them and called Prophesie Rom. 1.8 Chap. 16.26 Luke 24.25 2 Pet. 1.19 So were the Books of the New Testament written by Apostles or men endowed with an Apostolical Spirit and in their work equally inspired by the Holy Ghost whence the Church is said to be built on the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone Ephes. 2.20 If then the Author of any Writing acknowledgeth himself or may otherwise be convinced to have been neither Prophet nor Apostle nor endued with the same infallible Spirit with them his work how excellent soever other wayes it may appear must needs be esteemed a meer fruit of his own Skill Diligence and Wisdom and not any way to belong unto the Canon of the Scripture This is the condition for instance of the second Book of Maccabees In the close of it the Author being doubtful what acceptance his endeavours and manner of Writing would find amongst his Readers makes his excuse and affirms that he did his utmost to please them in his Style and Composition of his words So he tells us before Chap. 2. v. 24. that he did but Epitomize the History of Jason the Cyrenean wherein he took great pains and labour The truth is he that had before commended Judas Machabaeus for offering Sacrifices for the dead which indeed he did not but for the living no where appointed in the Law and affirmed that Jeremiah hid the holy Fire Ark Tabernacle and Altar of Incense in a Cave that the same person Antiochus was killed at Nanea in Persia Chap. 1. v. 16. and dyed in the Mountains of torments in his Bowels as he was coming to Judea Chap. 9. whom the first Book affirms to have dyed of sorrow at Babylon Chap. 6. v. 16. who affirms Judas to have written Letters to Aristobulus in the one hundred eighty eighth year of the Seleucian Empire who was slain in the one hundred fifty second year of it Lib. 1. Chap. 1.3 that is thirty six years after his death with many other such mistakes and falshoods had no great need to inform us that he had no special Divine Assistance in his Writing but leaned unto his own Understanding But yet this he doth as we shewed and that openly For the Holy Ghost will not be an Epitomator of a Profane Writing as he professeth himself to have been nor make excuses for his weakness nor declare his pains and Sweat in his Work as he doth And yet to that pass are things brought in the World by Custome Prejudice love of Reputation scorn to be esteemed mistaken in any thing that many earnestly contend for this Book to be written by Divine Inspiration when the Author of it himself openly professeth it to have been of another Extract For although this Book be not only rejected out of the Canon by the Council of Laodicea Hierom and others of the Antients but by Gregory the Great Bishop of Rome himself yet the Church of Rome would now by force thrust it thereinto But were the Author himself alive again I am so well perswaded of his Ingenuity and Honesty from the Conclusion of his Story that they would never be able to make him say that he wrote by Divine Inspiration and little reason then have we to believe it Now this Epistle is free from this Exception The Penman of it doth no where intimate directly or indirectly that he wrote in his own strength or by his own ability which yet if he had done in an Argument of that
nature which he insisted on had been incumbent on him to have declared that he might not lead the Church into a pernicious error in embracing that as given by Inspiration from God which was but a fruit of his Diligence and fallible Indeavours But on the contrary he speaks as in the name of God referring unto him all that he delivers nor can in any Minute Instance be convicted to have wanted his Assistance Circumstances of the general Argument of a Book may also convince it of an humane § 36 or fallible Original This they do for instance in the Book of Judith For such a Nebuchadonosor as should raign in Ninive Chap. 1. v. 1. and make War with Arphaxad King of Ecbatane ver 13. whose Captains and Officers should know nothing at all of the Nation of the Jews Chap. 5. v. 3. that waged War against them in the dayes of Joakim or as other Copies Eliakim the High Priest Ch. 4.5 after whose Defeat the Jews should have peace for eighty years at the least Ch. 16.28.30 is an imagination of that which never had subsistence in rerum natura or a representation of what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Woman ought as the Author of it conceived undertake for the good of her Country Setting aside the consideration of all other discoveries of the fallibility of the whole Discourse This alone is sufficient to impeach its reputation Our Epistle is no way obnoxious unto any exception of this nature Yea the state of things in the Churches of God and among the Hebrews in particular did at that time administer so just and full occasion unto a Writing of this kind as gives countenance unto its ascription unto the Wisdom and Care of the Holy Ghost For if the eruption of the poysonous brood of Hereticks questioning the Deity of the Son of God in Cerinthus gave occasion to the Writing of the Gospel by St. John and if the Dissentions in the Church of Corinth deserved two Epistles for their composition and the lesser Differences between Believers of the Jews and Gentiles in and about the things treated of in this Epistle had a remedy provided for them in the Epistles of St. Paul unto them is it not at least probable that the same Spirit who moved the Penmen of those Books to Write and directed them in their so doing did also provide for the removal of the Prejudices and healing of the Distempers of the Hebrews which were so great and of so great importance unto all the Churches of God And that there is weight in this Consideration when we come to declare the Time when this Epistle was written will evidently appear The most manifest Eviction of any Writing pretending unto the priviledge of Divine Inspiration may be taken from the Subject Matter of it or the things taught and declared therein God himself being the first and only Essential Truth nothing § 37 can proceed from him but what is absolutely so and Truth being but one every way Vniform and Consonant unto it self there can be no discrepancy in the branches of it nor contrariety in the streams that flow from that one Fountain God is also Holy Glorious in Holiness and nothing proceeds immediately from him but it bears a stamp of his Holiness as also of his Greatness and Wisdom If then any thing in the Subject Matter of any Writing be Vntrue Impious Light or any way contradictory to the Ascertained Writings of Divine Inspiration all Pleas and pretences unto that priviledge must cease for ever We need no other Proof Testimony or Argument to evince its Original than what its self tenders unto us And by this means also do the Books commonly called Apochryphal unto which the Romanists ascribe Canonical Authority destroy their own pretentions They have all of them on this account long since been cast out of the limits of any tolerable defence Now that no one portion of Scripture is less obnoxious to any exception of this kind from the Subject Matter treated of and Doctrines delivered in it then this Epistle we shall by Gods assistance manifest in our Exposition of the whole and each particular passage of it Neither is it needful that we should here prolong our Discourse by anticipating any thing that must necessarily afterwards in its proper place be insisted on The place startled at by some Chap. 6. about the impossibility of the recovery of Apostates was touched on before and shall afterwards be fully cleared Nor do I know any other use to be made of observing the scruple of some of Old about the countenance given to the Novatians by that place but only to make a Discovery how partially men in all Ages have been addicted unto their own apprehensions in things wherein they differed from others for whereas if the Opinions of the Novatians had been confirmed in the place as it is not it had been their duty to have relinquished their own Hypothesis and gone over unto them some of them discovered a mind rather to have broken in upon the Authority of God himself declared in his Word than so to have done And it is greatly to be feared that the same Spirit still working in others is as effectual in them to reject the plain sense of the Scripture in sundry places as it was ready to have been in them to reject the words of it in this The Style and Method of a Writing may be such as to lay a just Prejudice against its claim of Canonical Authority For although the Subject Matter of a Writing may be good and honest in the main of it and generally suited unto the Analogie of faith § 38 yet there may be in the manner of its composure and Writing such an Ostentation of Wit Fancy Learning or Eloquence such an affectation of Words Phrases and Expressions such Rhetorical paintings of things small and inconsiderable as may sufficiently demonstrate humane Ambition Ignorance Pride or Desire of Applause to have been mixed in the forming and producing of it Much of this Hierom observes in particular concerning the Book entituled the Wisdom of Solomon Written as it is supposed by Philo an Eloquent and Learned man redolet Graecam Eloquentiam This consideration is of deserved moment in the Judgement we are to make of the spring or fountain from whence any Book doth proceed For whereas great variety of Style and in manner of Writings may be observed in the Penmen of Canonical Scripture yet in no one of them do the least footsteps of the failings and sinful infirmities of corrupted nature before mentioned appear When therefore they manifest themselves they cast out the Writings wherein they are from that Harmony and consent which in general appears amongst all the Books of Divine Inspiratâ—on Of the Style of this Epistle we have spoken before Its Gravity Simplicity Majesty and absolute suitableness unto the High Holy and Heavenly Mysteries treated of in it are as far as I can find not only very
separation to bring forth the Messiah then failed and therewith their claim on that account to be the children of Abraham 2. The Ordinances of Worship suited unto that Priviledge expired and came to an end 3. New Ordinances of Worship were appointed suited unto the New Light and grace granted then unto the Church 4. The Gentiles came in to the faith of Abraham together with the Jews to be fellow-heirs with them in his blessing But none of these nor all of them together made any such Alteration in the Church but that it was still one and the same The Olive Tree was the same only some branches were broken of and others planted in the Jews fell and the Gentiles came in their room And this must and doth determine the difference between the Jews and Christians § 8 about the Promises of the Old Testament They are all made unto the Church No individual Person hath any interest in them but by vertue of his Membership therewith This Church is and alwayes was one and the same With whomsoever it remains the Promises are theirs and that not by Application or Analogie but directly and properly They belong as immediately at this day either to the Jews or Christians as they did of old to any The Question is with whom is this Church founded on the promised seed in the Covenant This is Sion Jerusalem Israel Jacob the Temple of God The Jews plead that it is with them because they are the children of Abraham according to the flesh Christians tell them that their Priviledge on this account was of another nature and ended with the coming of the Messiah That the Church unto whom all the Promises belong are only those who are Heirs of Abrahams faith believing as he did and thereby interested in his Covenant Not as though the Promise made to Abraham were of none effect for as it was made good unto his carnal seed in the exhibition of the Messiah so the spiritual Priviledges of it belonged only unto those of the Jews and Gentiles in whom God had graciously purposed to effect the faith of Abraham Thus was and is the Church whereunto all the Promises belong still one and the same namely Abrahams children according to the faith and among those Promises this is one that God will be a God unto them and their seed for ever Exercitatio VII Of the Judaicall distribution of the Old Testament the Originall and Nature of their Orall Law and Traditions the whole disproved Agreement of the Jews and Papists about Traditions instanced in sundry particulars THE Apostle dealing with the Hebrews about the Revelation of the Will of § 1 God made unto their Fathers assigns it in generall unto his speaking unto them in the Prophets v. 1. This speaking unto them the present Jews affirm to consist of two Parts 1. That which Moses and the following Prophets was commanded to write for the publick use of the Church 2. What being delivered only by word of Mouth unto Moses and continued by Orall Tradition untill after the last destruction of the Temple was afterwards committed unto writing And because those who would read our Exposition of this Epistle or the Epistle it self with profit had need of some insight into the Opinions and Traditions of the Jews about these things I shall for the sake of them that want either Skill or Leisure to search after them elsewhere give a brief account of their faith concerning the two Heads of Revelation mentioned and therein discover both the Principle Means and Nature of their present Apostacy and Infidelity The Scripture of the Old Testament they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divide it into three § 2 parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings by Divine Inspiration which are usually called the Hagiographa or Holy Writings And this distribution of the Books of the Old Testament is in general intimated by our Saviour Luke 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things written in the Law the Prophets and the Psalms under which last head all the Poetical Books of the Scripture are contained Thus Rabbi Bechai in Cad Hackemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law so sometimes they call the whole Volume is divided into three parts the Law the Prophets and the Holy Writings All comprized generally under the Name of the Law for so they say in Midrash Tehillim Psalm 78. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are the Law and the Prophets are the Law that is the whole Scripture This distribution so far as it is intimated in the words of our Saviour doth evidently arise from the Nature and Subject Matter of the Books themselves And this was the received division of the Books of the Old Testament whilest the Judaical Church stood and Continued But the Postalmudicall Doctors overlooking or neglecting the true Reason of this Distribution have fancied others taken from the different manners and degrees of Revelation by which they were given out unto the Church Amongst these they make the Revelation to Moses the most excellent and are very vain in coining the Priviledges and Preeminences it had above all others which are elsewhere examined In the next degree they place those which proceeded from the Spirit of Prophesie which they distinguish from the Inspiration of the Holy Ghost Yea in the eleven degrees of Divine Revelation assigned by Maimonides Mor. Nebu par 2. That by Inspiration is cast into the last and lowest place But this distinction is groundless and meerly fancied out of the various wayes that God was pleased to use in representing things to the minds of the Prophets when it was in them all the Inspiration of the Holy Ghost alone that enabled them infallibly to declare the mind of God unto the Church 2 Pet. 1.21 Now the Books thus given by the Spirit of Prophesie they make of two sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets which are all the Historical Books of the Old Testament written before the Captivity as Joshua Judges Samuel Kings Ruth only excepted 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are all the Prophetical Books peculiarly so called Daniel only excepted that is Isaiah Jeremiah Ezekiel and the twelve Minor Prophets Of the last sort or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim Books written by the inspiration of the Holy Ghost are the Poetical Books of the Scripture Psalms Job Proverbs Canticles Lamentations with Ecclesiastes whereunto they add Ruth Daniel and the Historical Books written after the Captivity as the Chronicles Ezra and Nehemiah which make up the Canon of the Old Testament why sundry of these Books should be cast into the last sort as the Story of Ruth and the Prophesie of Daniel they can give no tolerable account The other Books also written after the Captivity are plainly of the same nature with those which they call the former Prophets And for that of Daniel it contains in it
matter manner of writing and present usefulness between any of the books that being written by divine inspiration are given out for the Churches rule they are all equall as to their canonical authority being equally interested in that which is the formal reason of it so whatever usefulness or respect in the Church any other writing may have they can no way give them any interest in that whose formal reason they are not concerned in In the sense explained we affirm the Epistle to the Hebrews to be Canonical that is § 10 properly and strictly so and of the number of them which the Antients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way genuine and Catholick In the confirmation whereof we shall first declare by whom it hath been opposed or questioned and then what reasons they pretend for their so doing which being removed out of our way the arguments whereby the Truth of our assertion is evinced shall be insisted on We need not much insist on their madness who of old with a sacrilegious licentiousness § 11 rejected what portion of Scripture they pleased The Ebionites not only rejected all the Epistles of Paul but also reviled his person as a Greâ—k and an Apostate as Irenaeus and Epiphanius inform us Their folly and blasphemy was also imitated and followed by the Helescheitae in Eusebius Marcion rejected in particular this Epistle to the Hebrews and those also to Timothy and Titus as Epiphanius and Hierome assure us who adds unto him Basilides And Theodoret as to the Epistle unto the Hebrews joyns unto them some of the Arians also Now though the folly of those Sacrilegious persons be easie to be repelled as it is done by Petrus Cluniacusis yet Hierome hath given us a sufficient reason why we should not spend time therein Si quidem saith he redderent causas cur eas Apostoli non putant tentaremus aliquid respondere sorsitan satisfaciere lectori nunc vero cum haeretica autoritate pronunciant dicunt illa Epistola Pauli est haec non est ea autoritate refelli se pro veritate intelligant qua ipsi non crubescant falsa simulare They did not so much as plead or pretend any cause or reason for the rejection of these Epistles but did it upon their own head and Authority so they deserve neither answer nor consideration It is of more importance that this Epistle was a long time though not rejected by § 12 yet not received in the Church of Rome Eusebius informs us that Cains a Presbyter of that Church whom he much commends for his learning and piety admitted but of thirteen Epistles of St. Paul rejecting that unto the Hebrews as Photius also affirms And the same Photius acquaints us with the same Judgement of Hippolitus another eminent member of that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among other things not exactly answering the truth he saith also that the Epistle to the Hebrews was not Pauls And Eusebius adds unto his information of the Judgement of Cains that it was not generally received in the Church of Rome in his time Neither is it any way acknowledged as St. Pauls by either Tertullian Cyprian Lactantius or Macrobius Yea the same Eusebius affirms that some excepted against it upon this account because it was opposed as none of St. Pauls in the Roman Church Hierome grants that Latinorum consuetudo non recepit Epistolam ad Hebraeos inter Canonicas Scripturas The custome of the Latines that is the Roman Church did not receive this Epistle among the Canonical Scriptures And speaking elsewhere of it he adds the same words Licet eam latina consuetudo inter Canonicas Scripturas non recipiat And elsewhere also he confirms the same Assertion It cannot then be denied but that it was four hundred years at least after the writing of this Epistle before it was publickly received and avowed as Canonical by the Româ—n Church Nor will the quotation of it by Hilary and Ambrose prove any general admission of it as such it being their custome not to restrain the Testimonies they made use of unto Books absolutely Canonical § 13 Baronius ad An. 160 labours to take of this failure of the Latine Church The testimony of Eusebius he rejects because as he sayes he was Arianorum gregalis of the Arian faction and willing to call the authority of this Epistle into Question in complyance with them who some of them as we observed before refused it n. 42. The Judgement of Caius he resolves into the Testimony of Eusebius which because of his partiality as he pleads is not to be admitted And lastly opposeth the witness of Hierome as a person who had suffered himself to be imposed on by Eusebius whose words in his reports of Caius he makes use of n. 50. Concluding upon the whole matter that it was a meer false calumny of Eusebius against the Church of Rome which Hierome by too much facillity gave credit unto But I must acknowledge that these Answers of his which indeed are nothing but a rejection of as good witnesses in matters of fact as any we have upon the Roll of Antiquity are not unto me satisfactory no more than the testimony of its acceptance which he produceth in the Epistle of Innocentius to Exuperius which is justly suspected supposititious with the Council at Rome against Apollinaris under Damasus wherein no such thing appears Though I will not deny but that about that time it came to be publickly owned by that Church and was reckoned unto the Canon of the Scripture by Ruffinus § 14 But wherein doth it in the least appear that Eusebius reports the Judgement of Caius or the Roman Church in complyance with the Arians He himself evidently admits the Epistle to be Canonical and confirms it by the testimonies of Clemens Origen and others What would it advantage him or the cause which some pretend he favoured by reporting the opposition of others to a part of divine writt which himself accepted Besides they were not the Arians of the first rank or edition for an inclination unto whom Eusebius is suspected but some of their off-spring which fell out into such Sacrilegious opinions and practices as the first leaders of them owned not that are accused in this matter much less can he be thought to design the reproach of the Roman Church Nay these answers are inconsistent as any one may perceive He could not at the same time design the rejecting of the Epistle in complyance with the Arians and the calumniating of them by whom it was rejected and on whose Authority his intentions must be founded But indeed his words plainly manifest that he gives us a naked account of matter of fact without either prejudice or design It is yet more incredible that Hierome in this matter should suffer himself to be imposed on
greatness and urgency of their plea to be admitted unto that series and order These are the Books commonly called Apochrypha not one of them is there wherein humane diligence doth not discover its self to be its fountain and spring Did this Epistle proceed from the same root and principle whence comes it to pass that it no where puts it self forth unto a discovery and conviction for that it doth not so we shall afterwards fully declare Besides to close this consideration the design of the Writer of this Epistle manifests that he sought the Glory of God in Christ according unto his will With this aim and purpose an endeavour to impose that on the Church as an immediate Revelation from God which was the product of his own pains and diligence is utterly inconsistent For by no means could he more dishonour God whose glory in sincerity he appears to have sought nor wrong the Church whose Good he desired to promote than by this imposing on him that whereof he was not the Author so adding unto his words and making himself subject to reproof as a lyar Prov. 30.6 and proposing that unto the Church as a firm and stable rule and object of faith which he knew not to be so leading her thereby into error uncertainty and falshood For this whole Epistle is delivered as the Will and Word of God as coming by Revelation from him without the least intimation of the intervention of the Will Wisdom or Diligence of man any other than is constantly ascribed unto those that declare the will of God by inspiration And if it were not so the evils mentioned cannot be avoided And how groundless this imputation would be our following discourses will manifest And I doubt not but this whole consideration will be and is of weight and moment with them who have their senses exercised in the Scriptures and are enabled by the Spirit breathing in them to discern between Good and Evil Wheat and Chaff Jer. 23.28 § 24 Unto the General Argument we may add the Particular Subject Matter of this Epistle as belonging unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it further confirming its Divine Original This for the most part consists in things of pure Revelation and which have no other foundation in rerum natura Some Books even of the Scripture it self are but the narrations of actions done amongst men which for the substance of them might be also recorded by humane diligence But the things treated of in this Epistle are purely divine spiritual and no wayes to be known but by Revelation And not only so but amongst those that are so There are four things eminent in the subject matter of this Epistle First that the principal things treated of in it are matters of the greatest importance in Christian Religion and such as concern the very foundation of faith Such are the Doctrines about the Person Offices and Sacrifice of Christ of the nature of Gospel Worship our Priviledge therein and Communion with God thereby In these things consist the very vitalls of our Profession and they are all opened and declared in a most excellent and heavenly manner in this Epistle and that as we shall manifest in an Absolute Consonancy unto what is taught concerning them in other places of Scripture Secondly In that some things of great moment unto the faith obedience and consolation of the Church that are but obscurely or sparingly taught in any other places of Holy Writt are here plainly fully and excellently taught and improved Such in particular is the Doctrine of the Priesthood of Christ with the nature and excellency of his Sacrifice and the execution of the remaining parts and duty of that Office in Heaven and how the whole of it was typically represented under the Old Testament He that understands aright the importance of these things their use in the faith and consolation of the Church their influence into our whole course of obedience the spiritual priviledge that faith by them interests a believing soul in the strength and supportment that they afford under Temptations and Trials will be ready to conclude that the world may as well want the Sun in the Firmament as the Church this Epistle And this perswasion we hope through Gods assistance to further in our Exposition of it Thirdly Gods way in teaching the Church of the Old Testament with the use and end of all the operous paedogogie of Moses manifesting it to be full of Wisdom Grace and Love is here fully revealed and the whole Aaronical Priesthood with all the duties and Offices of it translated unto the use of Believers under the Gospel How dark Mosaical institutions were in themselves is evident from the whole state of the Church in the dayes of Christ and his Apostles when they could not see unto the end of the things that were to be done away In their nature they were carnal in their number many as to their reason hidden in their observation heavy and burdensome in their outward shew Pompous and glorious by all which they so possessed the minds of the Church that very few saw clearly into the use intention and end of them But in this Epistle the veyle is taken of from Moses the mysterie of his institutions laid open a perfect clew given unto Believers to pass safely through all the turnings and windings of them unto Rest and Truth in Jesus Christ. Those hidden things of the Old Testament appear now unto us full of light and instruction but we are beholding for all our insight into them and benefit which we receive thereby unto the Exposition and Application of them made by the Holy Ghost in this Epistle And how great a portion of Gospel Wisdom and knowledge consists herein all men know who have any spiritual acquaintance with these things Fourthly the grounds reasons causes and manner of that great Alteration which God wrought and caused in his Worship by taking down the ancient glorious Fabrick of it which had been set up by his own appointment are here laid open and manifested and the greatest controversie that ever the Church of God was exercised withall is here fully determined There was nothing in the first Propagation of the Gospel and plantation of Christian Churches that did so divide and perplex the professors of the Truth and retard the work of promulgating the knowledge of Christ and the worship of God in him as the difference that was about the continuation and observation of Mosaical Rites and Ceremonies To such an height was this difference raised so zealously were the parties at variance ingaged in the pursuit of their various apprehensions of the mind of God in this matter that the Apostles themselves thought meet for a season rather to umpire and compose the controversie by leaving the Jews free to their observation and bringing the Gentiles unto a condescention in things of the greatest exasperation than absolutely and precisely to determine the whole matter between them And
evident but also by all acknowledged who are able to judge of them Want of Catholick Tradition in all Ages of the Church from the first giving forth of § 39 any Writing testifying unto its Divine Original is another impeachment of its pretence unto Canonical Authority And this Argument ariseth fatally against the Apochryphal Books before mentioned Some of them are expresly excluded from the Canon by many of the antient Churches nor are any of them competently testified unto The Suffrage of this kind given unto our Epistle we have mentioned before The Doubts and Scruples of some about it have likewise been acknowledged That they are of no weight to be laid in the ballance against the Testimony given unto it might easily be demonstrated But because they were levied all of them principally against its Author and but by consequence against its Authority I shall consider them in a Disquisition about him wherein we shall give a further confirmation of the Divine Original of the Epistle by proving it undenyably to be Written by the Apostle St. Paul that eminent Penman of the Holy Ghost Thus clear stands the Canonical Authority of this Epistle It is destitute of no evidence § 40 needful for the manifestation of it nor is it obnoxious unto any just exception against its claim of that priviledge And hence it is come to pass that what ever have been the fears doubts and scruples of some the rash temerarious Objections Conjectures and Censures of others the Care and Providence of God over it as a parcel of his most holy Word working with the prevailing evidence of its Original implanted in it and its Spiritual Efficacy unto all the ends of holy Scripture hath obtained an absolute Conquest over the hearts and minds of all that believe and setled it in a full possession of Canonical Authority in all the Churches of Christ throughout the world Exercitatio II. Of the Penman of the Epistle to the Hebrews Knowledge of the Penman of any part of Scripture not necessary Some of them utterly concealed The Word of God gives Authority unto them that deliver it not the contrary Prophets in things wherein they are not actually inspired subject to mistake St. Paul the Writer of this Epistle The haesitation of Origen Heads of Evidence Vncertainty of them who assign any other Author St. Luke not the Writer of it Nor Barnabas The Epistle under his name Counterfeit His Writing of this Epistle by sundry Reasons disproved Not Apollos Nor Clemens Nor Tertullian Objections against St. Pauls being the Penman Dissimilitude of Style Admitted by the Antients Answer of Origen rejected Of Clemens Hierom c. rejected likewise St. Paul in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Eloquence and Skill Causes of the difference in Style between this and other Epistles Coincidence of Expressions in it and them The Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer of Hierom Rejected Of Theodoret. Of Chrysostome Prejudice of the Jews against St. Paul Not the Cause of the Forbeâ—rance of his Name The true Reason thereof The Hebrews Church State not Changed Faith Evangelical educed from Old Testament Principles and Testimonies Thâ—se pressed on the Hebrews not meer Apostolical Authority Haesitation of the Latin Church about this Epistle answered Other Exceptions from the Epistle it self removed Arguments to prove St. Paul to be the Writer of it Testimony of St. Peter 2 Epist. 3. v. 15 16. Considerations upon that Testimony The second Epistle of St. Peter Written to the same Persons with the First The First Written unto the Hebrews in their Dispersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what S. Paul wrote an Epistle unto the same Persons to whom St. Peter wrote That this Epistle Not that to the Galathians Not one lost The Long-suffering of God how declared to be salvation in this Epistle The Wisdom ascribed unto St. Paul in the Writing of this Epistle wherein it appears The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Weight of this Testimony The suitableness of this Epistle unto those of the same Author Who competent Judges hereof What required thereunto Testimony of the first Churches or Catholick Tradition Evidences from this Epistle its self The general Argument and Scope Method Way of Arguing All the same with St. Pauls other Epistles Skill in Judaical Learning Traditions and Customs Proper to St. Paul His Bonds and Sufferings His Companion Timothy His Sign and Token subscribed SECOND DISSERTATION § 1 THE Divine Authority of the Epistle being vindicated it is of no great Moment to enquire scrupulously after its Penman Writings that proceed from Divine Inspiration receive no addition of Authority from the Reputation or Esteem of them by whom they were written And this the Holy Ghost hath sufficiently manifested by shutting up the Names of many of them from the knowledge of the Church in all Ages The Close of the Pentateuch hath an uncertain Pen-man unless we shall suppose with some of the Jews that it was written by Moses after his Death Divers of the Psalms have their Penmen concealed as also have the whole Books of Joshua Judges Samuel Kings Ruth Esther Job and the Chronicles are but guessed at Had any prejudice unto their Authority ensued this had not been For those whose Authors are known they were not esteemed to be given by Prophesie because they were Prophets but they were known to be Prophets by the Word which they delivered For if the Word Delivered or Written by any of the Prophets was to be esteemed Sacred or Divine because delivered or Written by such Persons as were known to be Prophets then it must be because they were some other way known so to be and Divinely Inspired as by Working of Miracles or that they were in their dayes received and testified unto as such by the Church But neither of these can be asserted For as it is not known that any one Penman of the Old Testament Moses only excepted ever wrought any miracles so it is certain that the most and chiefest of them as the Prophets were rejected and condemned by the Church of the dayes wherein they lived The only way therefore whereby they were proved to be Prophets was by the Word it self which they delivered and wrote and thereon depended the Evidence and Certainty of their being Divinely inspired See Amos 7.14 15 16. Jer. 23.25 26 27 28 29 30 31. And setting aside that actual Inspiration by the Holy Ghost which they had for the Declaration and Writing of that Word of God which came unto them in particular and the Prophets themselves were subject to mistakes So was Samuel when he thought Eliab should have been the Lords Annointed 1 Sam. 16.6 and Nathan when he approved the purpose of David to build the Temple 1 Chron. 17.2 and the great Elijah when he supposed none left in Israel that worshipped God aright but himself 1 Kings 19.14 18. It was then as we said the Word of Prophesie that gave the Writers of it the Reputation and
almost all the eminent kinds of Revelation whereby themselves would distinguish the Spirit of Prophesie from the Inspiration of the Holy Ghost Neither have they any Reason for this distribution but finding the general division before mentioned to have been received in the Church of old they have disposed of the particular Books into their orders at their pleasure casting Daniel as is probable into their last order because so many of his Visions and Prophesies relate unto other Nations besides their own The Law or the Books of Moses they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Pentateuch from the number of the Books or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fives or the five parts of the Law whereunto Hierom in his Epistle to Paulinus wrests those words of the Apostle 1 Cor. 14.19 I had rather speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five words in the Church as if he had respect to the Law of Moses These five Books they divide into Paraschae or Sections whereof they read one each Sabbath day in their Synagogues Genesis into twelve Exodus into eleven Leviticus into ten Numbers into ten Deuteronomy into ten which all make fifty-three whereby reading one each day and two in one day they read through the whole in the course of a year beginning at the Feast of Tabernacles And this they did of old as James testifies Acts 15.21 For Moses of Old time hath in every City them that preach him being read in the Synagogues every Sabbath day Some of them make fifty four of these Sections dividing the last of Genesis into two beginning the latter at Chap. 47. v. 18. constituting the following Chapter in a distinct Section though it have not the usual note of them prefixed unto it but only one single Samech to note as they say its being absolutely closed or shut up on the account of the Prophesie of the coming of the Messiah Chap. 49. whose season is unknown to them They also divide it into lesser Sections and those of two sorts open and close which § 3 have their distinct marks in their Bibles and many superstitious Observations they have about the beginning and ending of them Of the first sort there are in Gen. 43. of the latter 48. In Exodus of the first sort 69. of the latter 95. In Leviticus of the first sort 52. of the Latter 46. In Numbers of the first 92. of the latter 66. Deuteronomy of the first sort 34. of the latter 379. in all 669. Besides they observe the number of the Verses at the end of every Book as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11.42 is the middle letter of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 10 16. the middle word Levit. 13.33 the middle Verse the number of all which through the Law is 23206. Moreover they divide the Law or five Books of Moses into 153. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedarim or Distinctions whereof Genesis contains 42. Exodus 29. Leviticus 23. Numbers 32. Deuteronomy 27. which kind of Distinctions they also observe throughout the Scripture assigning unto Joshuah 14. Judges 14. Samuel 34. Kings 35. Isaiah 26. Jeremiah 31. Ezekiel 29. the Lesser Prophets 21. Psalms 19. Job 8. Proverbs 8. Ecclesiastes 4. Canticles and Lamentations are not divided Daniel 7. Ester 7. Ezra and Nehemiah 10. Chronicles 25. Besides they distribute the Prophets into Sections called Haphters that answer the Sections which are read every Sabbath day in their Synagogues And this Division of the Prophets they affirm to have been made in the dayes of Antiochus Epiphanes whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one when the reading of the Law was prohibited unto them All which things are handled at large by others Having for a long season lost the Promise of the Spirit and therewith all saving § 4 spiritual Knowledge of the mind and will of God in the Scripture the best of their employment about it hath been in reference to the Words and Letters of it wherein their diligence hath been of use in the preservation of the Copies of it entire and free from corruption For after that the Canon of the Old Testament was compleated in the dayes of Ezra and Points or Vowels added to the Letters to preserve the Knowledge of the Tongue and facilitate the right Reading and Learning of it it is incredible what industry diligence and curiosity they have used in and about the Letter of the whole Scripture The collection of their pains and Observations to this purpose is called the Massora or Messara consisting in Criticall Observations upon the words and letters of the Scripture begun to be collected of old even it may be from the dayes of Ezra and continued untill the time of Composing the Talmud with some additional Observations since annexed unto it The Writers Composers and Gatherers of this work they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose principal Observations were gathered and published by Rabbi Jacob Chaiim and annexed to the Venetian Bibles whereas before the Massora was written in other Books innumerable In this their Critical Doctrine they give us the number of the Verses of the Scripture as also how often every Word is used in the whole and with what variety as to Letters and Vowels what is the whole number of all the Letters in the Bible and how often each Letter is severally used with innumerable other useful Observations the summ whereof is gathered by Buxtorfe in his excellent Treatise on that subject And herein is the knowledge of their Masters bounded they go not beyond the Letter but are more blind than Moles in the Spiritual sense of it And thus they continue an example of the righteous Judgement of God in giving them up to the Counsells of their own hearts and an evident instance how unable the Letter of the Scripture is to furnish men with the saving knowledge of the Will of God who enjoy not the Spirit promised in the same Covenant to the Church of the Elect Isa 59.21 § 5 Unto that ignorance of the mind of God in the Scripture which is spread over them they have added another prejudice against the Truth in a strange Figment of an Orall Law which they make equall unto yea in many things prefer before that which is written The Scripture becoming a lifeless Letter unto them the true understanding of the mind of God being utterly departed and hid from them it was impossible that they should rest therein or content themselves with what is revealed by it For as the word whilest it is enjoyed and used according to the mind of God and is accompanied with that Spirit which is promised to lead them that believe into all Truth is full of sweetness and life to the souls of men a perfect Rule of walking before God and that which satiates them with wisdom and knowledge so when it is enjoyed meerly on an outward account as such a writing without any dispensation of suitable Light
of them on especial Occasions were so Thence were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Ones And because this Annointing with Oyle was not appointed for its own sake but for somewhat signified thereby those who received the thing so signified although not actually annointed with corporeal Oyle are called Annointed ones also Psalm 105. v. 15. Now this Promised Seed this Saviour or Deliverer being appointed of God to perform his Work in the discharge of a Triple Office of King Priest and Prophet unto his Sacred People and being furnished with those Gifts and Endowments which were signified by the Annointing Oyle is by an Antanomasia called the Messiah Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the King Dan. 9.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the Prince Ruler or Leader and v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah absolutely The Greeks render this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which twice occurs in the New Testament where Persons of the Jewish Faith and Church are introduced expressing the Saviour they looked for John 1. v. 41. Chap. 4. v. 25. Otherwise the Holy Penmen constantly call the same Person by another name of the same signification in the Language wherein they wrote with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed One Christ. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Messiah seem rather to be taken immediately from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messicha than from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiach and to come nearer unto it in sound and Pronunciation It is true that the name is sometimes applied unto prophane and wicked men with respect unto the Office or Work whereunto they were of God designed as to Saul 1 Sam. 24. v. 7. and to Cyrus Isaiah 45. v. 1. And the Jews call the Priest who was to sound the Trumpet when the People went forth to Battel Deut. 20. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointed unto the War But as was said it is applied by the way of Eminency unto the Promised Seed unto others by way of Allusion and with respect unto their Office and present Work Exercitatio IX The First Promise explained in the subsequent The Name Messiah seldom used in the Original frequently in the Targums Places applyed unto him therein Gen. 3.15 Vse of their Testimony against the present Jewes Gen. 35.21 Occasion of the mention of the Messiah in that place from Micah 4.8 Genesis 49.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first mentioned V. 10. Vntill Shilo come Agreement of Targums Exod. 12. v. 42. Christ typified by the Paschal Lamb. Exod. 40.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Dan. 9.25 Numb 11.26 Tradition about the Prophecying of Eldad and Medad Numb 23.21 Chap. 24.7 17 20 24. Consent of Targums Talmudists Cabalists Deut. 18.15 16 17 18 19. The Prophet promised who 1 Sam. 2.10 Hannas Prophecy of Christ. 2 Sam. 23.3 Davids in his lasts words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 4.33 Solomons Prophecie Light of the Church increased by David Psal. 2. Vindicated Psal. 18. v. 32. Psal. 21.3 4. Psal. 45. Psal. 68. Psal. 69. Psal. 72. Targum Midrash Commentators Vulgar Latin corrupted and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What. Psal. 80. v. 16 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Psal. 110. Prophesie of the Messiah Confession of the Jews Of the Targum in Solomons Song Isa. 2.2 3 4. Chap. 4. v. 2. Vindicated Chap. 9. v. 6. Sense of the Targum on the place Vulgar Latin noted Intanglements of the Jews from this Testimony Four things promised not agreeing to Hezekia Answer of Jarchi Kimchi Aben Ezra The Name mentioned whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Answer of Abarbinel Of the increase of his Government Chap. 10. v. 27. Chap. 11.1 Abarbinels Prediction of the ruine of the Christians Isaiah 16. v. 1. Chap. 28. v. 5. Chap. 42. v. 1. Jeremiah 23. v. 5. Corruption of Old Translations Purity of the Original Messiah Jehovah our Righteousness Ezek. 37. v. 24. Jerem. 30.21 Jerem. 33.15 16 Hos. 3.5 Hos. 14.8 Micha 5.2 Vindicated Kimchi's Blasphemy Zech. 3.8 Chap. 4.7 Chap. 6.12 Chap. 10.4 Chap. 9.9 Chap. 11.12 13. Chap. 12.10 Conclusion HAving considered the first great Promise concerning the Messiah and evinced § 1 from thence the nature of his Work and Office as also shewed in generall how Testimony is given unto him throughout the Old Testament and whence his Name is derived we shall now moreover enquire in particular into those places where he is expresly foretold promised or prophesied of that we may thence gather what farther Light concerning his Person and Natures with his employment was granted unto the Church of old which the present Jews wilfully reject And herein as I aim not to collect all the Prophecies and Promises which God gave concerning him by the mouth of his holy Prophets from the foundation of the World but only to single out some of the most eminent that give us a direct description of his Person or his Grace in answer unto or the confirmation of what hath been already discoursed about them so I shall have an especial respect unto them which the Jews themselves do acknowledge to belong unto him There is a Book written by Abarbinel which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he undertakes to explain all those Texts of Scripture or Prophecies which cannot be understood either Spiritually or of the Second Temple but of their Redemption by the Messiah This at present among others I am forbidden the use of which might have been of Advantage in the present design I shall therefore principally insist on those places which are applied unto him in the Targums the most Authentick Writings amongst them whereunto some others shall be added which I have observed to be interpreted unto the same purpose in the best of their Commentators The name of Messiah is but twice or thrice at most used in the Old Testament directly § 2 and immediately to denote the Promised Seed Namely Dan. 9. v. 25. and v. 26. whereunto Psalm 2. v. 2. may be added But this Name on the Reasons before given prevailing in the Judaical Church it is frequently made use of and inserted in the Targums where he is treated of although he be not expresly named in the Original Elias in his Methurgamim reckons up fifty of those places whereunto one and twenty more are added by Buxtorfius The Principal of these deserve our Consideration considering that some of the most eminent of them are denyed by the latter Jews to belong unto him those especially which give Testimony unto that part of the faith of Christians concerning him his Person and Office which by them is opposed or denyed And this consent of the Targums is of great weight against them as containing an Evidence of what Perswasion prevailed amongst them before such time as they suited all their Expositions of Scripture unto their own infidelity in
dyed about the year of our Lord 1104. have made it one of the fundamental Articles of their Religion which they have inserted in their Prayer Books that the Law of Moses is never to be changed and that God will never give them any other Law or Rule of Worship and as they further ground that Article in Ezrim Vearba printed in the end of Bombergs Bibles they affirm that nothing can be added unto it nothing taken away from it no alteration in its obligation be admitted which is directly contrary both to the Truth and to the Confession of all their Predecessors who looked for the Messiah as we shall afterwards declare In Opposition to this Gradual Revelation of the mind of God under the Old Testament the Apostle intimates that now by Jesus the Messiah the Lord hath at once begun and finished the whole Revelation of his Will according to their own hopes and expectation So Jude 3. The Faith was once delivered unto the Saints not in one day not in one Sermon or by one Person but at one season or under one dispensation comprizing all the time from the entrance of the Lord Christ upon his Ministry and the closing of the Canon of Scripture which period was now at hand This Season being once past and finished no new Revelation is to be expected to the end of the world Nothing shall be added unto nor altered in the Worship of God any more God will not do it men that attempt it do it on the price of their souls 2. God spake in the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after divers sorts or manners Now this respects either the various wayes of Gods revealing himself to the Prophets by Dreams Visions Inspirations Voices Angels every way with an equal evidence of their being from God or the wayes of his dealing with the Fathers by the Prophets by promises threats gradual discoveries of his Will special Messages and Prophecies publick Sermons and the like The latter or the various wayes of the Prophets delivering their Messages to the People from God is principally intended though the former be not excluded it being that from whence this latter variety did principally arise and flow In opposition hereunto the Apostle intimates that the Revelation of God and his will by Christ was accomplished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one only way and manner by his preaching the Gospel who was anointed with the Spirit without measure The last difference or instance in the Comparison insisted on by the Apostle is that of old God spake in the Prophets but now in the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say most Expositors in for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke 1.70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the holy Prophets But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 12. God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses The certainty of the Revelation and presence of God with his word is intimated in the Expression So the word of the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand of this or that Prophet They were but instruments to give out what from God they had received Now these Prophets in whom God spake of Old were all those who were divinely inspired and sent to reveal his Will and Mind as to the duty of the Church or any special concernment of his Providence in the Rule and Government thereof whether they declared the inspirations they had or Revelations they received by word of mouth or by writing The Modern Jews make a distinction between the Gift of Prophecy and the Inspiration of the Holy Ghost following Maimonides in his More Nebuchim part 2 cap. 32. His opinion which he calls the opinion or sentence of the Law about Prophecy in general is the same with that of the Gentile Philosophers as he professeth In one thing only he differs from them namely that Prophecy doth not so necessarily follow after due preparation as that a man cannot but prophesie who is rightly prepared But the Gift of Prophecy he asserts wholly to depend on the temperature of the brain natural and moral exercises for the preparing and raising of the imagination upon which divine visions will succeed A brain-sick imagination confounding divine Revelation with Phanatical distempers But in the eleven degrees of Prophecy which he assigns and attempts to prove by instances out of Scripture he placeeth that of inspiration by the Holy Ghost in the last and lowest place And therefore by the late Masters is the Book of Daniel cast into this latter sort though eminently prophetical because they are so galled with his predictions and calculations other Reason of that disposition none readily occurs And this is the ground of their disposition of the Books of the Scripture into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law or five Books of Moses given in the highest way and degree of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets first or Books Historical and the latter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books written by inspiration of the Holy Ghost Of the ground of which distinction see Kimchi in his Preface to the Psalms Their mistake lyes in this That Prophecy consists principally in and is distinguished into several degrees by the manner of Revelation as by Dreams Visions Appearances of Angels or men and the like But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy are of a larger signification then that pretended as Numb 11.29 1 Sam. 10.5 1 Chron. 25.1 2 3. will appear So that which made any Revelation to be Prophecy in that sense as to be an infallible rule for the guidance of the Church was not the means of communicateing it to the Prophets but that inspiration of the Holy Ghost which implanted upon their minds and gave forth by their Tongues or Pens that which God would utter in them and by them 2 Pet. 1.20 21. In answer unto this speaking of God in the Prophets it is asserted that in the Revelation of the Gospell God spake in his Son This is the main hinge on which all the Arguments of the Apostle in the whole Epistle do turn this bears the stress of all the inferences afterwards by him insisted on And therefore having mentioned it he proceeds immediately unto that description of him which gives evidence to all that he draws from this consideration Now because no one Argument of the Apostle can be understood unless this be rightly stated we must on necessity insist somewhat largely upon it and unto what we principally intend some previous observations must be premised 1. I take it at present for granted that the Son of God appeared unto the Prophets under the Old Testament Whether ever he spake unto them immediately or only by the Ministry of Angels is not so certain It is also
Eternity and their fear of Eternity embitters all things that they should use for the relief of their frailty and that security which they provide against both encreaseth their misery by sin here and suffering hereafter 2. This also will teach us how to use these earthly things how dying Persons should use dying creatures That is to use them for our present service and necessity but not as those that look after rest or satisfaction in them which they will not afford us Vse the world but live on Christ. 3. Not to despond under a sense of our present frailty we see what blessed relief is provided against our fainting on that account Verse XIII THe next Verse contains the last Testimony produced by the Apostle for the confirmation of the Preheminence of the Lord Christ above Angels in the words ensuing Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difference about the reading of these words As they are here expressed by the Apostle so are they in the Translation of the LXX and the Original Text is exactly rendred by them Verse 13. But unto which of the Angels said he at anytime Sit thou on my right hand until I make put place thine enemies thy foot-stool the foot-stool of thy feet The usefulness of this testimony for the confirmation of the Dignity and Authority of the Messiah is evidenced by the frequent quotation of it in the New Testament as by our Saviour himself Matth. 22.42 by Peter Acts 2.34 35. and twice by our Apostle in this place and 1 Cor. 15.28 As the words are here used we may consider the Introduction of the Testimony and the Testimony it self The Introduction of the Testimony is by way of Interrogation Vnto which of the Angels said he at any time And herein three things may be observed 1. That in the Interrogation a vehement negation is included He said not at any time to any Angels he never spake these words or the like concerning them there is no testimony unto that purpose recorded in the whole Book of God The way of Expression puts an emphasis upon the denial And the speaking here relates unto what is spoken in the Scripture which is the only means of our knowledge and rule of our faith in these things 2. That he makes application of this testimony to every Angel in heaven severally considered For whereas he had before sufficiently proved the Preheminence of the Messiah above the Angels in general to obviate their thoughts about the especial Honour and Dignity of any one or more Angels or Angels in a singular manner such as indeed they conceived he applies the present testimony to every one of them singly and individually considered Vnto which of the Angels said he at any time 3. A tacit Application of this testimony unto the Son or the Messiah unto the Angels he said not but unto the Son he said Sit thou on my right hand That the testimony it self doth clearly prove the intendment of the Apostle provided the words were originally spoken of him or to him unto whom they are applied is beyond all exceptions For they contain an Elogium of him of whom they are spoken and an assignation of Honour and Glory to him beyond what ever was or can be ascribed unto any Angel what ever It remains therefore that this be first proved and then the importance of the testimony it self explained 1. For those that believe the Gospel the Authority of the Lord Christ and his Apostles applying this testimony unto him is sufficient for their conviction By our Saviour as was observed it is applied unto the Messiah in Thesi Matth. 22.42 43 44. And had not this been generally acknowledged by the Scribes and Pharisees and whole Church of the Jews as it had not been to his purpose to have mentioned it so they had not been reduced unto that conviction and shame by it as they were The Apostles apply it unto the true Messiah in Hypothesi and herein doth our faith rest 2. But a considerable part of the controversie which we have with the Jews relating much unto this Psalm we must yet farther clear the application of it unto the Messiah from their exceptions Of the Targum or Chaldee Paraphrase there are two Copies one printed in Arias Bible the other in the Basil Edition by Buxtorf The Title of the Psalm in both of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A song by the hand of David And the beginning of it is thus rendred by the former of them The Lord said by his word that he would give me the Kingdom because I studied the doctrine of the Law of his right hand wait thou until I make thine enemies thy foot-stool By the other thus The Lord said by his word that he would appoint me the Lord of all Israel but he said unto me again Stay for Saul who is of the Tribe of Benjamin until he die for a Kingdom will not admit of a Companion and after that I will make thine enemies thy foot-stool Besides what appears from other considerations it is hence sufficiently evident that this Targum was made after the Jews began to be exercised in the controversie with Christians and had learned to corrupt by their glosses all the testimonies given in the Old Testament unto the Lord Christ especially such as they sound to be made use of in the New Their corrupting of the sense of the Holy Ghost in this place by a pretended Translation is openly malitious against evident light and conviction The Psalm they own from the Title to be written by David but they would have him also to be the subject of it to be spoken of in it And therefore those words The Lord said unto my Lord they translate The Lord said unto me which assertion is contrary to the Text and false in it self for who ever were the Pen-man of the Psalm he speaks of another person The Lord said unto my Lord say they The Lord said unto me And thereunto are annexed those imaginations about studying the Law and waiting for the death of Saul which in no case belongs to the Text or matter in hand Others therefore to avoid this Rock affirm that the Psalm speaks of David but was not composed by him being the work of some other who calls him Lord. So David Kimchi on the place And this he endeavours to prove from the inscription of the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he A Psalm spoken to David for it denotes the third and not the second Case or variation of Nouns But this is contrary to the use of that Prefix throughout the whole Book of Psalms and if this observation might be allowed all Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are the greatest part of those composed by him must be adjudged from him contrary to the received sense and consent of Jews and Christians But fully to manifest the folly of this pretence and that the Author