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
and all our opinions must be judged But it being manifest at length that no colour was given unto the unjust severities of the Novatians by any thing in this Epistle it was generally embraced And by the conquest of this opposition established its Authority for the future § 17 Bellarmin chargeth Luther Brentius Chemnitius and the Centuriators with the rejection of this Epistle But because I know that some of them are falsly accused by him I am apt to suspect the same of the rest which I have not the opportunity to consult And so I shall not reckon them amongst the opposers of this Epistle The matter is more certain concerning Cajetan and Erasmus the former in his Preface unto the other in his last Annotation on this Epistle denying it to be St. Pauls and questioning yea indeed rejecting its Canonicall Authority To them we may add Eniedinus proceeding upon the same principles and making use of their Arguments to the same purpose These are the chief if not absolutely all who have at any time made any scruple at the Authority of this Epistle The reasons they make use of to justifie themselves in their conjectures are amassed together by Erasmus in his Note on the 24. Verse of the last Chapter of it But because he mixeth together the Arguments that he insists on to prove St. Paul not to have been the Penman of it and the exceptions he puts in unto its Canonicall Authority which are things of a diverse consideration I shall separate them and first take out those that seem absolutely to impeach its Authority leaving them that oppose its Penman to our ensuing Discourse on that question in particular § 18 The first thing generally pleaded is the uncertainty of its Author or Penman Sola omnium Pauli nomen non praefert saith Erasmus How unjust and groundless this pretence is we shall afterwards fully manifest At present I shall only shew that it is in generall of no importance in this cause The Author of a Writing being certainly known may indeed give some light unto the nature and Authority of it When it is confessed that the Penman of any Book was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinely inspired and that by him it was written for the use of the Church there can be no question of its Authority But this last of his design directed by the Holy Ghost must be no less known than the former For a man may write one Book by inspiration and others by a fallible humane Judgement as Solomon seems to have done his Philosophicall Discourses that are lost Again when the Penman of any Writing pretending unto Divine Authority is not esteemed nor doth manifest himself in any thing to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately acted by the Holy Ghost the writing it self must needs be lyable unto just Exception Wherefore it is confessed that when the Author of any Writing is certainly known much light into its Authority and Relation unto the Canon of the Scripture may be thence received But when this is doubtfull nothing can thence satisfactory on either side be concluded And therefore it hath pleased the Holy Ghost to keep the names of the Penmen of many parts of the Scripture in everlasting obscurity for he borrows no Countenance or Authority unto any thing that proceeds by Inspiration from himself from the names of men There is not then the least strength in this exception for be it granted that we are altogether uncertain who was the Penman of this Epistle yet no impeachment of its Authority can thence be taken unless it can be proved that he was not Divinely inspired But yet to shew the insufficiency every way of this Objection we shall abundantly evince that indeed the very ground and foundation of it is feeble and false The Penman of this Epistle being as well and certainly known as those of any portion of Scripture whatever that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some whereof were never doubted nor called into question And at least we shall so far evince St. Paul to have been the Author of it as although we shall not from thence take any Argument to prove its Canonicall Authority because it hath it self been called into question yet as to render an Objection from the uncertainty of its Author altogether unreasonable § 19 The remaining Objections are more particular and direct to their purpose by whom they are pleaded As First that the Author of this Epistle cites sundry things out of the Old Testament which are not therein contained Such are many of the Stories related unto in the 11. Chapter and that in particular in Chap. 12. verse 21. where he affirms that Moses upon the Terror of the sight that appeared unto him said I exceedingly quake and tremble This place Erasmus supposeth Hierom to have intended when he sayes that some things are mentioned in this Epistle that are not recorded in the Old Testament And Aquinas perplexeth himself in seeking for a Solution unto this difficulty For First he would refer the place to Moses sight of the Angell in the Bush and not the giving of the Law contrary to the express Discourse of the Context And then he adds dixit saltem facto though he said not so yet he did so And lastly worst of all vel fortè Apostolus aliâ utitur literâ quam nos non habemus or it may be the Apostle used another Text that we have not But there is no need of any of these evasions The Author quotes no Book nor Testimony of the Old Testament but only relates a matter of fact and one circumstance of it which doubtless he had by Divine Revelation whereof there is no express mention in the place where the whole matter is Originally recorded Thus in the beginning of the Chronicles sundry particular Stories as that about the Children of Ephraim Chap. 7.21 no wher 's before written are reported from the same infallible directions that others of the same time were written withall when they were omitted And it is uncouth way of proving an Author not to write by Divine inspiration because he writeth Truths that he could no otherwise be acquainted withall Neither is it unmeet for him that writes by Divine inspiration to mention things recorded in other Stories whose Truth is unquestionable as those are related unto Chap. 11. It seems to be of more importance that if the Objectors may be believed the § 20 Writer of this Epistle citeth Testimonies out of the Old Testament that are no wayes to his purpose nor at all prove the matter that he produceth them for discovering at least that he wrote with a fallible spirit if not also that he dealt scarcely bona fide in handling the cause which he undertook Cajetan insists on that of the first Chapter verse 5. I will be unto him a Father and he shall be unto me a Son taken from the 2 Sam. 7.14 or 1 Chron. 17. ◠which words as he supposeth no
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
Quotations with the places in the Old Testament from whence they are taken Some had endeavoured an Analysis of the several Discourses of the Author with the nature and force of the Arguments insisted on by him The labours of some were to improve the Truths contained in the Epistle unto Practice others have collected the difficulties which they observed therein and scanned them in a Scholastical way with Objections and Solutions after their manner Others had an especial design unto the Places whose sense is controverted amongst the several Parties at variance in Christian Religion all in their way and manner endeavouring to give light to the intentions of the Holy Ghost either in particular passages or in the whole Epistle The helps and advantages in the investigation of the mind of God which by their labours might be obtained I looked on as a great encouragement to undertake the same work with them and to promote the light of truth thereby But on the other side no small objection unto the whole work and design did hence also arise For it might seem to some altogether needless to ingage in that which so many had already gone through with to the great profit and edification of the Church And nothing can or ought more justly to weaken and take off the resolution of any in this kind of endeavours than that they are needless For what ever is so will also thereby be useless and because useless burthensome This consideration I confess did for a long time deter me from executing my purpose of casting my Mite into this Sanctuary But yet after I had made a through perusal of all the Comments Expositions Annotations or Observations on the Epistle which by any means I could obtain I returned again upon sundry considerations unto my former thoughts and resolutions For first I found the excellency of the Writing to be such the depths of the Mysteries contained in it to be so great the compass of the truth asserted unfolded and explained so extensive and diffused through the whole body of Christian Religion the usefulness of the things delivered in it so important and indispensibly necessary as that I was quickly satisfied that the Wisdom Grace and Truth treasured in this sacred Store-house are so far from being exhausted and fully drawn forth by the endeavours of any or all that are gone before us or from being all perfectly brought forth to light by them as that I was assured that there was â—eft a sufficient ground and foundation not only for renewed investigation after rich Branches in this Mine for the present Generation but for all them that shall succeed unto the consummation of all things For if we find it thus in Humane Sciences that no Ability no Industry no Combination of the most happy Wits for their improvement in former Ages hath precluded the way unto persons of Ingenuity and Learning to adde considerably in several kinds unto their respective advancement nor shall the sedulity of this present Age in the furtherance and adorning of them be ever able to bring them unto any such perfection as to condemn succeeding Generations unto the slothful and servile drudgery of the meer perusal of their Dictates and Prescriptions and so by the use of their Inventions leave unto others only that of their memory how much more must we grant the same in things Divine and the spiritual knowledge of them whose stores in this life are absolutely inexhaustible and whose depths are not fully to be fathomed Again it is evident that the principal things asserted and taught in this Epistle such as is the Doctrine of the Person and the Priesthood of Jesus Christ have received a more eager and subtil opposition since the labours and endeavours of the most in the Exposition of it than they had done before And as this renders the vindication of the places wherein they are taught and asserted necessary so it is not unknown unto those who are conversant in these kinds of studies what advantage may be obtained in the investigation of truth by the opposition that is made unto it especially when that Opposition is managed with a curious search into every word and syllable which may seem to give countenance unto it as also in the sifting of every tittle and particle that stands in its way which course of procedure the enemies of the Truths mentioned have with much art and industry engaged themselves into But that which most of all took off the weight of the discouragement that arose from the multiplied endeavours of learned Men in this kind was an Observation that all of them being intent on the sense of the words as absolutely considered and the use of them to the present Church had much over-looked the direct respect and regard that the Author had in the writing of this Epistle to the then past present and future condition of the Hebrews or Church of the Jews Looking at these things as dead and buried of no use in the present state of the Church they did either wholly neglect them or pass them over in a light and perfunctory manner Nor indeed had many of them though otherwise excellently well qualified a competency of skill for the due consideration of things of that nature But yet those that shall seriously and with judgment consider the design of the Writer of this Epistle the time wherein he wrote it the proper end for which it was composed the subject matter treated of in it the principles he proceeds upon and his manner of arguing will easily perceive that without a serious consideration of them it is not possible to come to a right comprehension in many things of the mind of the Holy Ghost therein Many Principles of Truth he takes for granted as acknowledged amongst the Hebrews during their former Church state and makes them a foundation for his own Superstructure many Customs Vsages Ordinances Institutions received sense of places of Scripture amongst the Jews he either produceth or reflects upon and one way or other makes use of the whole Mosaical Oeconomy or System of Divine Worship under the Law unto his own purpose The common neglect of these things or slight transaction of them in most Expositors was that which principally relieved me from the fore-mentioned discouragement And this also was that which at length gave rise unto those Exercitations which take up the greatest part of the ensuing Book Some of them are indeed indispensibly due to the work it self Such are those which concern the Canonical Authority of the Epistle the Writer of it the Time of its writing the Phraseology of the Author with the way he proceeds in the Quotations of Testimonies out of the Old Testament and some other of the same tendency the residue of them were occasioned meerly by the consideration before insisted on Some great Principles I observed that the Apostle supposed which he built all his arguings and exhortations upon not directly proving or confirming the Principles
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
the Wars of Titus they decreed that no man should teach his Son the Greek Language For it must be distinguished from the Decree of the Hasmonaeans long before prohibiting the Study of the Graecian Philosophy So that this pretence is destitute of all colour being made up of many vain and evidently false suppositions § 3 Again the Epistle is said to be translated by Clemens but where or when we are not informed Was this done in Italy before it was sent unto the Hebrews to what end then was it written in Hebrew when it was not to be used but in Greek was it sent in Hebrew before the supposed Translation in what Language was it communicated unto others by them who first received it Clemens was never in the East to translate it And if all the first Copies of it were dispersed in Hebrew how came they to be so utterly lost as that no Report or Tradition of them or any one of them did ever remain Besides if it were translated by Clemens in the West and that Translaâ—â—â—n alone preserved how came it to pass that it was so well known and generally received in the East before the Western Churches admitted of it This Tradition therefore is also every way groundless and improbable § 4 Besides there want not Evidences in the Epistle its self proving it to be Originally written in the Language wherein it is yet extant I shall only point at the Heads of them for this matter deserves no long Discourse 1. The Style of it throughout manifests it to be no Translation at least it is impossible it should be one exact and proper as its own copiousness propriety of Phrase and Expression with freedom from savouring of the Hebraisms of an Original in that Language do manifest 2. It abounds with Greek Elegancies and Paranomosia's that have no countenance given unto tâ—â—m by any thing in the Hebrew Tongue such as that for instance Chap. 5. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the like Expressions whereunto in the story of Susanna v. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is well proved that it was wâ—â—tten Originally in the Greek Language 3. The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which more afterwards is of the same importance 4. The Words concerning Melchisedech King of Salem Chap. 7.11 prove the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had the Epistle been written in Hebrew what need this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is being interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a strange kind of Interpretation and so also is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When John reports the Words of Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adds of his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Master Chap. 20. v. 16. Doth any man doubt but that he wrote in Greek and therefore so rendred her Syriack Expression and is not the same evident concerning our Apostle from the interpretation that he gives of those Hebrew Words And it is in vain to reply that these words were added by the Translator seeing the very Argument of the Author is founded in the Interpretation of those words which he gives us It appears then that as the Assertion that this Epistle was written in Hebrew is altogether groundless and that it arose from many false suppositions which render it more incredible than if it made use of no pretence at all so there want not Evidences from the Epistle its self of its being Originally written in the Language wherein it is still extant and those such as few other Books of the New Testament can afford concerning themselves should the same Question be made about them § 5 Moreover in the Confirmation of our perswasion it is by some added that the Testimonies made use of in this Epistle out of the Old Testament are taken out of the Translation of the LXX and that sometimes the stress of the Argument taken from them relies on somewhat peculiar in that Version which was not possible to have been done had it been written Originally in Hebrew But because this Assertion contains other difficulties in it and is built on a supposition which deserves a farther examination we shall refer it unto its own place and season which ensues Exercitatio V. Testimonies cited by the Apostle out of the Old Testament Compared with the Original and Translations Whence the Agreement of some of them with that of the LXX § 1 THere is not any thing in this Epistle that is attended with more difficulty than the Citation of the Testimonies out of the Old Testament that are made use of in it Hence some from their unsuitableness as they have supposed unto the Authors purpose have made bold to call in question if not to reject the Authority of the whole But what concerns the matter of them and the Wisdom of the Apostle in their Application it must be treated on in the respective places where they occurr when we shall manifest how vain and causeless are the Exceptions which have been laid against them and how singularly they are suited to the proof of those Doctrines and Assertions in the confirmation whereof they are produced But the Words also wherein they are expressed varying frequently from the Original yeild some difficulty in their Consideration And this concernment of the Apostles Citations to prevent a further trouble in the Exposition its self of the several places may be previously considered Not that we shall here explain and vindicate them from the Exceptions mentioned which must on necessity be done afterwards as occasion offers its self but only discover in general what respect the Apostles Expressions have unto the Original and the old Translations thereof and remove some false Inferences that have been made on the consideration of them To this end I shall briefly pass through them all and compare them with the places whence they are taken CHAP. I. § 2 CHap. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Son this day have I begotten thee from Psalm 2. v. 7. The words exactly answer the Original with the only supply of the Verb Substantive whereof in the Hebrew there is almost a perpetual Elipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same are the Words in the Translation of the LXX In the same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be unto him a Father and he shall be unto me a Son from 1 Chron. chap. 22. v. 10. The LXX otherwise as to the order of the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is the order of the Sentences in the Original the Apostle using his own liberty and varying from them both so that this Quotation is not directly from that Translation Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let all the Angels of God Worship him From Psal. 97. v. 7. without change only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods is rendered
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
only infallible Interpreter of the meaning of such Prophetical Predictions what ever precedes that is but conjecture Wherefore § 34 Secondly Some interpret all these Promises and Prophesies Spiritually without the least respect unto those outward terrene things which are made use of in figurative Expressions only to shaddow out those spiritual heavenly and eternal things which are intended in them And indeed this way of Interpretation which Calvin follows in all his Commentaries is attended with great probability of Truth For the main Ends and work for which the Messiah was promised being as we have proved Spiritual and eternall and whereas it is evident that many promises of things relating unto him and the condition of them that believe in him are Allegorically expressed it being the constant way of the Old Testament to shaddow out spiritual and heavenly things by things earthly and carnall this way of interpreting the Promises seems to have great countenance given unto it both from the nature of the things themselves and the constant tenour of the Prophetical Style According unto this Rule of Interpretation all that is foretold in the Psalms and Prophets of the Deliverance Rest Peace Glory Rule and Dominion of the Church of the subjection and subserviency of Nations Kingdoms Rulers Kings and Queens thereunto intends only either the Kingdom of Grace consisting in Faith Love Holiness Righteousness and Peace in the Holy Ghost with that spirituall Beauty and Glory which is in the Worship of the Gospel or the Kingdom of Heaven its self where lyes our Happiness and Reward And indeed this Interpretation of the Promises as in respect of many of them it is evidently certain true and proper they being so expounded in the Gospel it self so in respect of them all it is safe and satisfactory to the souls of Believers For they who are really made partakers of the spiritual good things of the Messiah and are subjects of his spiritual Kingdom do find and acknowledge that Liberty Rest Peace and Glory those durable Riches therein as they are abundantly content withall what ever their outward condition in this World may be And unto this Exposition as to the main and prime intendment of the Promises the whole Doctrine of the Gospell gives countenance § 35 Thirdly Some acknowledging the Kingdom of the Messiah to be Heavenly and Spiritual and the Promises generally to intend spiritual and heavenly Glory and Riches that is Grace and Peace in Christ Jesus do yet suppose moreover that there is in many of them an intimation given of a blessed quiet peaceable flourishing estate of the Church through the power of the Messiah to be in this world But this they do with these limitations 1. That these Promises were not made unto the Jews as they were the seed of Abraham according unto the flesh primarily and absolutely but unto the Church that is the children of Abraham according unto the Promise Heirs of his Faith and Blessing That is they are made unto all them who receive and believe in the promised Messiah Jews and Gentiles with whom as we have proved the Priviledge of the Church and interest in the Promises was to remain 2. That the Accomplishment of these Promises is reserved unto an appointed time when God shall have accomplished his work of severity on the Apostate Jews and of Tryal and Patience towards the called Gentiles 3. That upon the coming of that season the Lord will by one means or other take off the Veyl from the eyes of the Remnant of the Jews and turn them from ungodliness unto the Grace of the Messiah after which the Jews and Gentiles being made one Fold under the great Shepheard of our souls shall enjoy Rest and Peace in this world This they think to be intimated in many of the Promises of the Old Testament which are brought over unto the use of the Church as yet unaccomplished in the Book of the Revelation And herein lyes all the Glory which the Jews can or may expect and that only on such terms as yet they will not admit of But these things must all of them be spoken unto at large when we come to answer the Objections which they take from them unto our Faith in Jesus Christ. That which above all things manifests the Folly and Irreligion of the imagination § 36 of the Jews about the Person and Work of the Messiah is the Event The true Messiah is long since come hath accomplished the work assigned unto him made known the nature of the first and consequent Promises with the Salvation that he was to effect no way answering the expectation of the Jews but only in his Genealogie according unto the flesh And this is that which is the second Supposition on which all the Discourses and Reasonings of the Apostle in his Epistle to the Hebrews is founded and which being absolutely destructive of the Judaical Infidelity shall be fully confirmed in our ensuing Dissertations Exercitatio XII Second Principle supposed by the Apostle Paul in his Discourses with the Hebrews The Promised Messiah was then come and had done his Work The first Promise recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promise with the limitation of time for his coming necessary First determination hereof made by Jacob Gen. 49. The Promise confined to Judah afterwards to David no more restrained Jews self-contradicting exceptions to the words of Jacob's Prophesie Interpretation of Jarchi Of Aben Ezra examined Who meant by Judah The Tribe Not his Person proved Scepter and Scribe how continued in Judah The same Polity under various Forms of Government How long they continued Did not depart on the Conquest of Pompey Nor Reign of Herod Continuance of the Sanhedrim The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Place and Court of Judges Jews Etymologie of the Word Institution of that Court Numb 11.16 The order of the Court. Place of their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 19.13 Qualifications of the Persons Who excluded Their Power Punishments inflicted by them The lesser Courts Mistake of Hilary Shilo who and what the word signifies Judaical Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuted Argument from the words Rule granted unto Judah Proved by the Context Consent of Targums Judaical Evasions removed Rise and signification of the word Shilo Messiah intended thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened and vindicated Consent of Targums Talmuds and most Learned Rabbins Scepter long since departed Story of Benjamin Tudelensis examined Messiah long since come § 1 THE second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them and which he layes as the foundation of all his Arguments is that the Messiah whom we have proved to have been promised from the foundation of the world was actually come and had finished the work appointed for him then when he wrote that Epistle This the Jews pertinaciously deny unto this very day and this denyall is the center
unto the remainder of his Ministry These brief remarks being given upon the preparation for and the manner of the giving of the Law we shall summarily consider the general nature of the Law and its Sanction in our next Exercitation Exercitatio XX. What meant by the Law among the Jews The common distribution of it into Moral Ceremonial and Judaical by them rejected The ground of that distribution 613 Precepts collected by the Jews Reasons of that number Of these 248 Affirmative 365 Negative Twelve Houses of each sort First House of Affirmatives concerning God and his Worship in twenty Precepts The second concerning the Temple and Priesthood in number 19. The third concerning Sacrifices in 57 Precepts The fourth of Cleanness and Vncleanness 18. The fifth of Alms and Tithes in 32 Precepts The sixth about things to be eaten in seven commands The seventh concerning the Passover and Festivals 20. The eighth of Rule and Judgment in 13 Precepts The ninth of Doctrine and Truth whose commands are 25. The tenth concerning Women and Matrimony in 12 Precepts The eleventh of Criminal Judgments and Punishments in eight Precepts The twelfth of civil Judgments in 17 Precepts Censure of this Collection Negative Precepts in 12 Families 1. Of false Worship in 47 Prohibitions c. THe Law it self and its Sanctions are the next thing that our Apostle makes § 1 mention of in the Oeconomy of the Judaical Church By this Law he especially understands the Law given on Mount Sinai or partly there partly from the Tabernacle the Type of Christ after it was erected The Jews by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Law generally understand the whole five books of Moses as they are also called in the New Testament and all Precepts that they can gather out of them any where they refer to the Law wherein they are not to be contended withall This whole Law is generally distributed into three parts First the Moral Secondly § 2 the Ceremonial Thirdly the Judicial part of it And indeed there is no Precept but may conveniently be referred unto one or other of these Heads as they are usually explained That which is commonly called the Moral Law the Scripture terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 34.28 The words of the Covenant the ten words from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of ten words or precepts all which in their substance are moral and universally obligatory to all the sons of men That part of the Law which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments Exod. 21.1 determining of Rights between Man and Man and of punishments upon transgressions with especial reference unto the interest of the people in the Land of Canaan is by us usually termed the Judicial Law And the institutions of Ceremonial Worship are most commonly expressed by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole system whereof is termed the Law Ceremonial The Jews either acknowledge not or insist not much on this distinction which § 3 is evidently founded in the things themselves but casting all these parts of the Law together contend that there is amongst them 613 Precepts For the numeral Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote 611 of them and the other two which as they say are the two first of the Decalogue were delivered by God himself to the people and so come not within the compass of the word Torah in that place whence they take this important consideration namely Deut. 33.4 Moses commanded us a Law that is of 611 Precepts two being given by God himself compleats the number of 613. There is none who sees not the vanity and folly of these things which yet is a part of their Oral Law whereunto as hath been shewed they ascribe more oftentimes then to the written Word it self Of these 613 Precepts 248 they say are Affirmative Precepts because there are as § 4 they affirm which I leave to our Anatomists to judge of so many distinct members or bones in the body of a man And 365 Negative Precepts because there are so many days in the year man being bound to keep the Law with his whole body all the year long both which numbers make up 613. And lest this observation should not seem sufficiently strengthned by these arguments they add that which they suppose conclusive namely that in the Decalogue there are 613 Letters if you will but set aside the last two words which in common civility cannot be well denied unto them § 5 These 613 Precepts they divide or distinguish into twelve Families according to the number of the Tribes of Israel that is either general part into twelve First the Affirmative and secondly the Negative And although their distribution be not satisfactory for many Reasons and hath been also represented by others yet for the advantage of the Reader I shall here give a summary account of them § 6 The first Family which hath Relation to God in his Worship consists of twenty Precepts which I shall briefly enumerate as those following without any examination of their stating of them and due fixing to their several stations 1. Faith and acknowledgment of God's divine Essence and Existence Exod. 20.2 2. Faith of the Vnity of God Deut. 6.4 chap. 32.39 3. Love of God Deut. 6.5 chap. 10.12 4. Fear of God Deut. 6.13 5. Acknowledgment of God's Righteousness in Afflictions Deut. 8.5 6. Prayer unto God Exod. 23.25 Deut. 11.13 7. Adherence unto God Deut. 10.20 8. To swear by the name of God Exod. 6.13 Deut. 10.20 9. To walk in the ways of God Deut. 28.9 10. To sanctifie the Name of God Levit. 22.32 11. Twice a day to repeat that Sanction Hear O Israel Deut. 6.7 chap. 11.19 12. That we learn and teach the Law Deut. 5.1 chap. 11 8. 13. To wear Philacteries or Tephilin on the head Deut. 6.8 14. To wear them on the arm in the same place 15. To make Fringes Numb 15.38 39 40. 16. To put Writings of the Scripture on the posts of our doors Deut. 6.9 17. That the People be called together to hear the Law at the end of the Feast of Tabernacles Duet 31.12 18. That every one write him a Copy of the Law Deut. 31.19 19. That the King moreover write out another for himself as King Deut. 17.28 20. That at our eating of meat we give thanks or bless God Deut. 8.10 This is the first Family which though it sometimes fail in educing its precepts from the Word yet good use may be made of the observation in reducing these things to one certain head § 7 The second Family of the first general Head of Affirmative precepts contain those which concern the Sanctuary and Priesthood being nineteen in number 1. That a Sanctuary Tabernacle or Temple should be built Exod. 25.8 2. That being built it should be reverenced Levit. 19.30 3. That the Priests and Levites always keep the Temple and no others Numb 18.2 4. That the work or
and consequently to be preferred above them do not at all prove that Solomon of whom they were spoken meerly as he was a Type should be esteemed to be preferred above all Angels seeing he did only represent him who was so and had these words spoken unto him not absolutely but with respect unto that Representation And this removes the fourth Objection made in the behalf of the first Interpretation excluding Solomon from being at all intended in the Prophecy for what was spoken of him as a Type required not a full accomplishment in his own person but only that he should represent him who was principally intended 5. That there is a two-fold Perpetuity mentioned in the Scripture the one limited and relative the other absolute and both these are applied unto the Kingdom of David First there was a Perpetuity promised unto him and his Posterity in the Kingdom as of the Priesthood to Aaron that is a limited perpetuity namely during the continuance of the typical state and condition of that People whilst they continued the Rule by right belonged unto the House of David There was also an absolute perpetuity promised to the Kingdom of David to be made good only in the Kingdom and Rule of the Messiah and both these kinds of Perpetuity are expressed in the same words giving their sense according as they are applied If applied to the successors of David as his Kingdom was a Type of that of Christ they denote the limited Perpetuity before mentioned as that which respected an Adjunct of the Typical state of that People that was to be regulated by it and commensurate unto it but as they were referred to the Kingdom of Christ represented in the other so an Absolute Perpetuity is expressed in them And this takes away the third Reason excluding Solomon from being intended in these words the Perpetuity promised being unto him limited and bounded These considerations being premised I say the words insisted on by the Apostle I will be unto him a Father and he shall be unto me a son belonged first and nextly unto Solomon denoting that fatherly Love Care and Protection that God would afford unto him in his Kingdom so far forth as Christ was represented by him therein which requires not that they must absolutely and in all just consequences from them belong unto the person of Solomon principally therefore they intend Christ himself expressing that eternal unchangeable Love which the Father bore unto him grounded on the Relation of Father and Son The Jews I confess of all others do see least of Typicalness in Solomon But the reason of it is because that his sin was the Occasion of ruining their carnal earthly Glory and Wealth which things alone they lust after But the thing was doubtless confessed by the Church of old with whom Paul had to do and therefore we see that the Writer of the Book of the Chronicles written after the return of the People from their Captivity when Solomon's line was failed and Zerubbabel of the house of Nathan was Governour amongst them yet records again this Promise as that which looked forward and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us that Solomâ—â— because of his sin had only the name of peace God stirring up Adversaries against him the thing it self is to be looked for under Messiah Ben-david The allegation of these words by the Apostle being thus fully and at large vindicated I shall now briefly enquire into the sense and meaning of the words themselves It was before observed that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ nor do they signifie it nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels of whom there is nothing spoken in them nor in the place from whence they are taken But the Apostle insists on this testimony meerly in confirmation of his former Argument for the preheminence of the Son above Angels taken from that more excellent Name which he obtained by inheritance which being the Name of the Son of God he hereby proves that indeed he was so called by God himself Thus then do these words confirm the intention of the Apostle For to which of the Angels said God at any time I will be to him a Father and he shall be to me a Son The words contain a great and signal priviledge they are spoken unto and concerning the Messiah and neither they nor any thing equivalent unto them were ever spoken of any Angel especially the Name of the Son of God so emphatically and in way of distinction from all others was never assigned unto any of them And this as hath been already shewed proves an Eminency and Preheminence in him above all that the Angels attain unto All this I say follows from the peculiar signal Appropriation of the Name of the Son of God unto him and his especial Relation unto God therein expressed Briefly we may adjoyn the intention of the words as in themselves considered and so complete the Exposition of them Now God promiseth in them to be unto the Lord Christ as exalted into his Throne a Father in love care power to protect and carry him on in his Rule unto the end of the world And therefore upon his Ascension he says that he went unto his God and Father Joh. 20.17 And he rules in the Name and Majesty of God Mic. 5.4 This is the importance of the words they intend not the Eternal and Natural Relation that is between the Father and Son which neither is nor can be the subject of any Promise but the Paternal care of God over Christ in his Kingdom and the dearness of Christ himself unto him If it be asked on what account God would thus be a Father unto Jesus Christ in this peculiar manner it must be answered that the radical fundamental cause of it lay in the Relation that was between them from his Eternal Generation but he manifested himself to be his Father and engaged to deal with him in the love and care of a Father as he had accomplished his work of Mediation on the Earth and was exalted unto his Throne and Rule in Heaven And this is the first Argument of the Apostle whereby he proves that the Son as the Revealer of the Mind and Will of God in the Gospel is made more excellent than the Angels whose Glory was a refuge to the Jews in their adherance to Legal Rites and Administrations even because they were given unto them by the Disposition of Angels According unto our proposed method we must in our progress draw hence also some Instructions for our own use and edification As 1. Every thing in the Scripture is instructive The Apostles arguing in this place is not so much from the thing spoken as from the manner wherein it is spoken even that also is highly Mysterious So are
thus stedfast upon the account of its being spoken from God and stands in no need of the contribution of any strength Authority or Testimony from men Church Tradition or ought else that is extrinsecal unto it The Testimonies given hereunto in the Scripture it self which are very many with the general Grounds and Reasons hereof I shall not here insist upon and that because I have done it elsewhere I shall only mention that one consideration which this place of the Apostle suggests unto us and which is contained in our second Observation from the word stedfast Take this word as spoken from God without the help of any other Advantages and the stedfastness of it is the Ground of Gods inflicting Vengeance on them that receive it not that obey it not Because it is his Word because it is cloathed with his Authority if men believe it not they must perish But now if this be not sufficiently evidenced unto them namely that it is his Word God could not be just in taking vengeance of them for he should punish them for not believing that which they had no sufficient Reason to believe which suits not with the Holiness and Justice of God The Evidence then that this Word is from God that it is his being the foundation of the Justice of God in his proceeding against them that do not believe it it is of indispensible necessity that he himself also do give that Evidence unto it For whence also should it have it from the Testimony of the Church or from Tradition or from probable moral inducements that men can tender one to another Then these two things will inevitably follow 1. That if men should neglect their duty in giving Testimony unto the Word as they may do because they are but men then God cannot justly condemn any man in the world for the neglect of his Word in not believing it or not yielding obedience unto it And the Reason is evident because if they have not sufficient Grounds to believe it to be his without such Testimonies as are not given unto it it is the highest Injustice to condemn them for not believing it and they should perish without a cause For what can be more unjust than to punish a man especially eternally for not doing that which he had no just or sufficient Reason to do This be far from God to destroy the innocent with the wicked 2. Suppose all men aright to discharge their duty and that there be a full Tradition concerning the Word of God that the Church give Testimony unto it and Learned men produce their Arguments for it if this all or any part hereof be esteemed as the sufficient Proposition of the Scripture to be the Word of God then is the Execution of infinite divine Justice built upon the Testimony of men which is not divine or infallible but such as might deceive For God on this supposal must condemn men for not believing with faith divine and infallible that which is proposed unto them by Testimonies and Arguments humane and fallible quod absit It remaineth then that the Righteousness of the Act of God in condemning unbelievers is built upon the Evidence that the Object of Faith or Word to be believed is from him And this he gives unto it both by the Impression of his Majesty and Authority upon it and by the Power and Efficacy wherewith by his Spirit it is accompanied Thus is every Word of God stedfast as a Declaration of his Will unto us by what means soever it is made known unto us V. Every Transaction between God and man is alwayes confirmed and ratified by promises and Threatnings Rewards and Punishments every trespass VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel See 1 Pet. 1.12 VII Covenant transgressions are attended with unavoidable penalties every transgression that is of the Covenant disannulling of it received a meet recompence of reward VIII The Gospel is a Word of Salvation to them that do believe IX The Salvation tendered in the Gospel is great Salvation X. Men are apt to entertain thoughts of escaping the wrath of God though they live in a neglect of the Gospel This the Apostle insinuates in that interrogation How shall we escape XI The neglecters of the Gospel shall unavoidably perish the wrath of God How shall we escape if we neglect so great salvation These last Observations may be cast into one Proposition and so be considered together namely That the Gospel is great Salvation which who so neglecteth shall therefore unavoidably perish without remedy We shall first enquire how the Gospel is said to be Salvation and that Great Salvation and then shew the equity and unavoidableness of their Destruction by whom it is neglected and therein the vanity of their hopes who look for an escaping in the contempt of it By the Gospel we understand with the Apostle the Word preached or spoken by Christ and his Apostles and now recorded for our use in the Books of the New Testament not exclusively unto what was declared of it in the Types and Promises of the Old Testament But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God by Jesus Christ which included and perfected all that had preceded unto that purpose Now the Gospel is salvation upon a double account First Declaratively In that the Salvation of God by Christ is declared taught and revealed thereby So the Apostle informs us Rom. 1.16 17. It is the power of God unto salvation because therein the righteousness of God is revealed from faith to faith that is the Righteousness of God in Christ whereby Believers shall be saved And therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2.11 the saving or salvation bringing Grace of God The Grace of God as that which teacheth and revealeth his Grace And thence they that abuse it to their lusts are said to turn the grace of God into lasciviousness Jude 4. that is the Doctrine of it which is the Gospel And therefore under the Old Testament it is called the Preaching or declaring of glad tydings tydings of peace and salvation Nahum 2.1 Isa. 52.7 and is described as a Proclamation of Mercy Peace Pardon and Salvation unto sinners Isa. 61.1 2. And life and immortality are said to be brought to light thereby 2 Tim. 1.10 It is true God had from all Eternity in his infinite Grace contrived the salvation of sinners but this Contrivance and the Purpose of it lay hid in his own Will and Wisdom as in an infinite Abysse of darkness utterly imperceptible unto Angels and men untill it was brought to light or manifested and declared by the Gospel Ephes. 3.9 10. Coloss. 1.25 26 27. There is nothing more vain than the supposals of some that there are other wayes whereby this Salvation might be discovered and made known The Works of Nature
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
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
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
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
was the fittest to be used in this employment and how well all things of this nature agree unto St. Paul we shall see afterwards § 5 Some have assigned the Writing of this Epistle unto Barnabas Clemens Origen Eusebius make no mention of him Tertullian was the Author of this Opinion and it is reported as his by Hierom. Philastrius also remembers the report of it And it is of late defended by Camero as the former concerning Luke by Grotius whose Reasons for his conjecture are confuted with some sharpness by Spanhemius mindful as it seems of his Fathers Controversie with some of his Scholars The Authority of Tertullian is the sole foundation of this Opinion But as the Book wherein he mentions it was written in his Paroxysme when he uttered not that only unadvisedly so he seems not to lay much weight on the Epistle it self only preferring it unto the Apochryphal Hermes Receptior saith he apud Ecclesias Epistola Barnabae illo Apocrypho pastore Maechorum And we have shewed that the Latin Church was for a time somewhat unacquainted with this Epistle so that it is no marvel if one of them should mistake its Author Grotius would disprove this Opinion from the dissimilitude of its style and that which goes under the name of Barnabas which is corrupt and barbarous But there is little weight in that Observation that Epistle being certainly spurious no way savouring the Wisdom or Spirit of him on whom it hath been vulgarly imposed But yet that it was that Epistle which is cited by some of the Antients under the name of Barnabas and not this unto the Hebrews is well proved by Baronius from the names that Hierom mentions out of that Epistle which are no where to be found in this to the Hebrews But that Epistle of Barnabas is an open fruit of that vanity which prevailed in many about the third and fourth Ages of the Church of personating in their Writings some Apostolical Persons wherein they seldom or never kept any good decorum as might easily be manifested in this particular instance As to our present Case the Reason before mentioned is of the same validity against this as the other Opinion concerning Luke whereunto others of an equal evidence may be added Barnabas was not an Apostle properly and strictly so called nor had Apostolical Mission or Authority but rather seems to have been one of the LXX Disciples as Epiphanius affirms And Eusebius a Person less credulous than he acknowledging that a just and true Catalogue of them could not be given yet placeth Barnabas as the first of them concerning whom all agreed Much weight indeed I shall not lay hereon seeing it is evident that the Catalogues given us by the Antients of those Disciples are nothing but a rude Collection of such names as they found in the Books of the New Testament applied without Reason or Testimony but Apostle he was none Many circumstances also concurr to the removal of this conjecture The Epistle was written in Italy Chap. 13.24 where it doth not appear that Barnabas ever was The fabulous Author I confess of the Rhapsedy called the Recognitions of Clemens tells us that Barnabas went to Rome taking along Clemens with him and returning into Judaea found St. Peter at Caesarea But St. Luke in the Acts gives us another account both where Barnabas was and how he was employed at the time intimated by him who knew nothing of those things For whilst St. Peter was at Caesarea Acts 10.1 Barnabas was at Hierusalem Acts 9.27 being a little while after sent to Antioch by the Apostles chap. 11.22 Again Timothy was the Companion of the Writer of this Epistle chap. 13.23 a Person as far as appears unknown unto Barnabas being taken into St. Pauls Society after their difference and separation Acts 15.39 chap. 16.1 He had also been in bonds or imprisonment chap. 10.34 whereof we cannot at that time learn any thing concerning Barnabas those of St. Paul being known unto all And lastly not long before the Writing of this Epistle Barnabas was so far from that Light into and Apprehension of the nature use and expiration of Judaical Rites herein expressed that he was easily mislead into a practical miscarriage in the observation of them Gal. 2.13 wherein although some after Hieroms fancy that the difference between St. Peter and St. Paul was only in pretence have laboured to free St. Peter and his Companions on other grounds from any sinful failing as it should seem in a direct opposition unto the Testimony of St. Paul affirming that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that particular he was to be blamed or condemned vâ—r 11. not unlike him who hath written a justification of Aaron in his making the Golden Calf yet that Barnabas was not come up unto any constancy in his practice about Mosaical Institutions is evident from the Text. And shall we suppose that He who but a little before upon the coming of some few Brethren of the Church of Jerusalem from St. James durst not avouch and abide by his own personal Liberty but deserted the use of it not without some blameable dissimulation Gal. 2.13 should now with so much Authority write an Epistle unto that Church with St. James and all the Hebrews in the world concurring with them in Judgement and Practice about that very thing wherein himself out of respect unto them had particularly miscarried This certainly was rather the work of St. Paul whose Light and Constancy in the Doctrine delivered in this Epistle with his engagements in the defence of it above all the rest of the Apostles is known from the story of the Acts and his own other Writings Apollos hath been thought by some to be the Penman of this Epistle and that because § 6 it answers the Character given of him For it is said that he was an Eloquent man mighty in the Scripture fervent in Spirit and one that mightily convinced the Jews out of the Scripture it self Acts 18.24 28. all which things appear throughout this whole Discourse But this Conjecture hath no Countenance from Antiquity no mention being made of any Epistle written by Apollos or of any thing else so that he is not reckoned by Hierom amongst the Ecclesiastical Writers nor by those who interpolated that work with some Fragments out of Sophronius Nor is he reported by Clemens Origen or Eusebius to have been by any esteemed the Author of this Epistle However I confess somewhat of moment might have been apprehended in the Observation mentioned if the Excellencies ascribed unto Apollos had been peculiar unto him yea had they not all of them been found in St. Paul and that in a manner and degree more eminent than in the other But this being so the ground of this Conjecture is taken from under it Origen Eusebius and Hierom in the places forecited mention a report concerning some § 7 who ascribed this Epistle unto Clemens Romanus
be for Joy and Honour And this Prophesie also is by the most learned of the Rabbins applied unto the Messiah Kimchi interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch by that of Jerem. 23. v. 5. I will raise up unto David a Righteous Branch a King shall reign and prosper Aben Ezra enclines unto them who would have Hezekiah to be intended a Christian Expositor refers the words to Ezra and Nehemiah upon the return from the Captivity on what grounds he doth not declare Abarbinel having as is his manner alwayes repeated the various Expositions and Opinions of others adds at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others expound the words of the Messiah our Righteousness let him be speedily revealed But they may also do well to consider that the Person here promised to be the Beauty and Glory of the Church by whom the Remnant of Israel which are written in the Book of Life shall be saved is the BRANCH of the Lord and the Fruit of the Earth which better expresseth his two Natures in one Person than that he should be for a while a barren Branch and afterwards bear fruit in the destruction of Gog and Magog which is their gloss on the words The illustrious Prophesies concerning the name of the Messiah Immanuel and his being born of a Virgin Chap. 7. 8. must be handled apart afterwards and vindicated from the exceptions of the Jews and are therefore here omitted Isaiah 9. v. 6. And his Name shall be called Wonderfull Counsellor the mighty God § 30 the everlasting Father the Prince of Peace Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Name is called of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micah 5. v. 2. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as in the next words from everlasting from the dayes of Eternity For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be frequently used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the face or sight as the words of the Targumist are here vulgarly translated as in the Translation in the Polyglott Bibles a facie admirabilis Consilii Deus which is blamed by Cartwright in his Mellificium for not putting Deus in the Genitive Case as well as admirabilis which indeed were rational if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were necessarily a facie but it is also used absolutely with reference unto time and so there is no need that the following words should be regulated thereby So is it twice used as Prov. 8. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before his works that were wrought that is from Eternity And v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before the World And in that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes used as Isaiah 23. v. 7. Psalm 78. v. 2. Isa. 46. v. 10. And thus the words will yield a better sense than a facie admirabilis Consilii Deus or that which they are cast into by Seb. Munster mirificantis consilium Deo fortissimo qui manet in secula For there is no need a we have seen that the words should be cast into the Genitive Case by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And although the Targumist rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle Counsellor by the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsell yet this hinders not but that it may express one of his Names Wonderfull Counsell God or mirificans consilium Deus or the God of Wonderfull counsell One from some of the Jews takes another way to pervert these words Consiliarius Deus fortis imo saith he Consultator Dei fortis i. Qui in omnibus negotiis consilia a Deo poscet per Prophetas scilicet whereby this clear and honourable Testimony given unto the Deity of our Lord Jesus Christ is weakned and impaired Again the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Passive Sense which obviates the principal exception of the Modern Jews who interpret it Actively that it may be referred to God the Wonderfull Counsellor who shall call him the Prince of Peace But as this is contrary to the Targum so also to the use of the word in like cases For this Declaration of the Name of the Child promised answers the Proclamation made of the Name of God Exod. 34. v. 6. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered by Ours and proclaimed or and there was proclaimed the name following sounded in his ears Where the Vulgar Latin translating the word Actively and applying it unto Moses Stetit Moses cum eo invocans nomen Domini quo transcunte coram eo ait Dominator Domine Deus Moses stood with him calling on the Name of the Lord who passing by he said O mighty Ruler Lord God both corrupts the proper sense of the words and gives us that which is directly untrue For not Moses but God himself gave out and proclaimed that Name as it is said expresly that he would do Chap. 33. v. 19. and as Moses himself afterwards pleaded that he had done Numb 14. v. 17 18. But this by the way to obviate the Judaical Sophism mentioned that would make all the names in the Text unless it be the Prince of Peace to precede the Verb and that to be actively understood § 31 It follows in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are variously rendered some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before so expressing them by Deus Fortis or Fortissimus the mighty God Others as the Translation in the Biblia Regia and Londin refer to the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it by Vir the man vir permanens in aeternum the man abiding for ever but it doth not seem that this sense will hold for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie a man the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used but only for Fortis or Fortissimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Original is applyed to God and men but here it seems to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to signifie as by us translated the mighty God which the Targumist endeavoured also to express and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanens in secula abideing for ever he rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity significantly enough Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned by some with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered Messia Pacis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace but this connexion of the words those that follow will not well bear wherefore they place the name Messiah absolutely and render the following words whose Peace shall be multiplyed unto us in his Dayes § 32 And this Testimony of their Targum the present Jews are much to be pressed withal and there are not many from which they feel their entanglements more urgent upon them And it would at the same time move compassion at their blindness and
end of Transgression what To seal up sins To reconcile iniquity To bring in everlasting Righteousness To seal Vision and Prophet Messiah how cut off The Covenant strengthened Ceasing of the daily Sacrifice Perplexity of the Jews about these things Opinion of Abarbinel and Manasse Ben Israel Cyrus not intended Not Herod Agrippa Not Magistracy Africanus Clemens and Eusebius noted Messiah came before the ceasing of the daily Sacrifice Chronological Computation not necessary § 1 THere remains yet one place more giving clear and evident Testimony unto the Truth under Demonstration to be considered and vindicated And this is the illustrious Prediction and Calculation of time granted unto Daniel by the Angel Gabriel Chap. 9.24 25 26 27. Seventy weeks are determined upon thy people and upon thy holy City to finish the Transgression and to make an End of Sins and to make Reconciliation for iniquity and to bring in everlasting Righteousness and to seal up the Vision and Prophecy and to annoint the most Holy Know therefore and understand that from the going forth of the Commandment to restore and to build Jerusalem unto Messiah the Prince shall be seven Weeks and threescore and two weeks the Street shall be built again and the wall in troublous times And after threescore and two weeks shall Messiah be cut off but not for himself and the people of the Prince that shall come shall destroy the City and the Sanctuary and the End thereof shall be with a flood and unto the end of the War desolations are determined And he shall confirm the Covenant with many for one week and in the middest of the week he shall cause the Sacrifice and the Oblations to cease and for the overspreading of Abominations he shall make it desolate even untill the consummation and that determined shall be poured upon the desolate So our Translation reads the words how agreeably unto the Original we shall consider and examine particularly in our progress § 2 Of what importance this Testimony is in our present Cause and Context as Christians generally acknowledge so the Jews themselves are in a great measure sensible as we shall see in the consideration of those manifold evasions which they have invented to avoid the efficacy and conviction of it But before we engage into its management and improvement an attempt against our Apprehension the whole design intendment and subject matter of the Prophecy it self must be removed out of our way A Reverend and Learned Person in a late Exposition of the Visions and Prophecies of Daniel endeavouring to refer them all unto the state of the Churches of Christ in these later dayes of the world with their sufferings under and deliverance from the power of Antichrist amongst the rest contends expresly that this Prophecy Prediction and Computation doth not relate unto the coming and suffering of the Messiah but only unto the state of the Churches before mentioned Hence he who published those Discourses declareth in the Title of the Book that a New way is propounded in it for the finding out of the determinate time signified unto Daniel in his seventy Weeks when it did begin and when we are to expect the end thereof And a NEW WAY it is indeed not only diverse from but upon the matter contrary unto the Catholick Faith of the Church of God both Judaical and Christian ever since the first giving out of the Prophecie And such a way it is as is not only groundless as we shall discover in the examination and trial of it but also dangerous unto the Christian Faith if received Yet because the Author of it if he be yet alive is a Person Holy Modest and Learned and proposeth his conjectures with submission unto the Judgement of others not peremptorily determining what he sayes pag. 51. His discourse deserves our Consideration and a Return unto it with a sobriety answerable unto that wherewith it is proposed And herein we shall attend unto the Method chosen by himself which is first to give Reasons and Arguments to prove that this Prophecy cannot be applied unto the coming of the Messiah and then those which countenance as he supposeth the application of it unto these latter dayes both which shall be examined in their Order That which in general he first insisteth on as a Reason to abjudicate this Prediction § 3 from the times of the Messiah is the difference that is among Learned men about the Chronological Computation of the time here limited and determined The variety of opinions in this matter he terms monstrous and the difficulties that attend the several Calculations inextricable But whether this Reason be cogent or no unto his purpose is easie to determine yea it seems to have strength on the other side For notwithstanding the difficulties of the exact Computation pretended not one of them whom he mentions nor scarce any other Person Antient or Modern before himself or a very few besides did ever doubt or call in question whether the time designed did concern the coming of the Messiah or no. And it seems to be a great evidence of the Truth thereof that no difficulty in the computation did ever move them to question the Principle its self Besides that this is indeed no tolerable Argument namely that Learned Men cannot agree in the exact computation of any time appointed unto such an end to prove that it was not designed unto that end is evident from other instances in the Scripture to the same purpose Thus God tells Abraham that his seed should sojourn in a strange Land four hundred years Gen. 15.13 which Stephen repeats Acts. 7. v. 6. After this Moses with some difference in the years themselves affirms that their sojourning in Egypt was four hundred and thirty years Exod. 12. v. 40. which St. Paul repeats Gal. 3. v. 17. Now learned men greatly differ about the right stating of this Account as from what time precisely the Computation is to be dated and that on the very same Reason which divides their Judgements in the stating of these Weeks in Daniel For as in this place of Daniel the Angel fixing the Beginning of the time limited unto the going forth of the Decree to build Jerusalem there being several Decrees at several seasons made as it should seem to that purpose they are not agreed from which of them precisely to begin the Account So Paul affirming that the four hundred and thirty years began with the giving of the Promise unto Abraham it having been several times and at several seasons solemnly given unto him there is great question from which of them the Computation is to take its date and Beginning And yet as notwithstanding this difficulty never any man doubted but that the years mentioned contained the time of Abraham's and his Posterities being in Aegypt no more notwithstanding the difficulties and difference pleaded about the computation of these Weeks of Daniel did ever any doubt but that the time limited in them was that
allotted unto the Judaical Church and State untill the coming of the Messiah The like difference there is amongst Learned men about the Beginning and Ending of the seventy years in Jeremiah allotted unto the Babylonish Captivity and that because the people were carried Captive at three different times by the Babylonians There is therefore indeed no weight in this exception which is taken meerly from the weakness and imbecility of the minds of men not able to make a perfect Judgement concerning some particulars in this divine account which as we shall afterwards manifest is of no great importance as to the principal yea only End of the Prediction it self whether we can do so or no. But yet that this difficulty is not so inextricable as is pretended but as capable of a fair Solution as any computation of time so far past and gone we shall I hope sufficiently evidence in the account that shall be subjoyned unto our Exposition and Vindication of the Prophecy its self § 4 From this general Consideration the Learned Author proceeds to give five particular Reasons to prove his intention which we shall examine in their order And the first is as followeth Because saith he in no place of the New Testament this Prophecy is used against the Jews to prove the Messiah already come Answ. Might this Reason be allowed as cogent it would disarm the Christian Church of the principal Testimonies which in the Old Testament it hath alwayes rested in to prove that the Messiah is long since come and that Jesus of Nazareth is he For as any of that nature are sparingly recorded in the Writings of the Gospel so of the most evident and illustrious unto that purpose there is no mention at all therein And it is most evident that as well in dealing with the Jews as in his instruction of his own Disciples the Lord Jesus made use of innumerable other Testimonies then what are recorded in the Books of the New Testament So also did his Apostles and other Primitive Teachers of the Gospel Hence are they said to prove Jesus to be the Christ out of Moses and the Prophets and he to have instructed his Disciples out of Moses and all the Prophets in the things concerning himself and yet the particular places whereby the one and other was performed are not recorded Besides this Reason laboureth under another unhappiness which is that it is grounded upon a mistake For indeed this Prophecy is expresly made use of in the New Testament to denote the time by us allotted unto it and that by our Lord Jesus Christ himself For Matt. 24. v. 15. speaking of the destruction of Jerusalem which according unto this Prediction was immediately to succeed upon his coming and suffering he sayes unto his Disciples When ye shall see the Abomination of Desolation spoken of by Daniel the Prophet standing in the Holy Place who so readeth let him understand then let them which be in Judaea flee into the Mountains That which here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the words of the Evangelist are inserted into the Version of the LXX in this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Desolater or Waster over a Wing of abominations that is as Luke interpreteth the words an Army compassing Jerusalem unto the desolation thereof Chap. 21. v. 20. Wherefore our Saviour expresly applying this Prophecy of Daniel to the Destruction of Hierusalem which was the consequent of his Passion he plainly declares that in his Suffering and the Desolation that ensued on the Jews this whole Prediction and limitation of time is fulfilled and ought not to be sought after in any other season of the Church And this is abundantly sufficient not only to render the foregoing Reason utterly useless but also to supersede all the following Considerations and Arguments as those which contend directly against the Interpretation of this Prophecy given us by the Lord Christ himself But yet having made this entrance we shall examine also the ensuing Reasons in their Order § 5 It is added therefore Secondly If the restauration of the City v. 25. is of the material Jerusalem after Nebuchadnezzars Captivity it must begin in the first year of Cyrus from which time seventy weeks of years will fully expire long before the Birth of Christ. Answer There are sundry Learned Men who despair not to make good the computation from the first of Cyrus whose Arguments it will not be so easie to overthrow as to make their failure in Chronologie to be the foundation of so great an inference as that here proposed namely that the coming of the Messiah is not intended in this Prophecy But we shall afterwards prove that there is not only no necessity that the Decree mentioned for the Restauration of Jerusalem v. 25. should be thought to be that made in the first year of Cyrus that indeed it is impossible that any such Decree should be intended seeing no such was made by him but only one about the re-edifying of the Temple which here is no respect unto Another Decree therefore express to what the Angel here affirmeth we shall discover from whence unto the sufferings of Christ the seventy Weeks are an exact measure of time § 6 He adds Thirdly The first division of the seventy Weeks is seven Weeks of years v. 25. The end whereof it expresly characterized by the setting up of a Messiah Governour which cannot be verified in the setting up of the first Governour of the Jews after the Captivity much less of Christ. For Zerubbabel was set up in the Beginning and Christ long after the End of all No other Governour can be meant after the first because the setting up of one pointeth at the first Therefore if the seven Weeks end not in the setting up of Zerubbabel or Christ as they cannot then they cannot be verified in the material state of Jerusalem after the Captivity of Babylon Answer This exception fixeth on one of the greatest difficulties in the Text which yet is not such as to bear the weight of the Inference that is here made from it For the Argument from the Division of the time in the Text is of this importance Because it is said That from the going forth of the Decree to build Jerusalem unto Messiah the Prince shall be seven weeks and threescore and two Weeks the Street shall be built again and the Wall in troublous times Therefore if the seven Weeks end not in the setting up of Zerubbabel or Christ they cannot be verified in the material State of Jerusalem after the Captivity Now I see not the force of this Argument For the words may have another Interpretation and the separating of the seven Weeks from the LXII as all of them from the LXX before mentioned excluding one out of the Distribution may be to another end then to denote either the setting up of Zerubbabel which assuredly they did not or the coming of Christ which they
laboured to defend their obstinacy and unbelief And this we shall engage into with as much briefness as the nature of the matter treated of will admit Many are the Books which they have written among themselves mostly in the Hebrew Tongue and some in other Languages but the Hebrew Character against Christians and their Religion Unto sundry of these they give triumphant insulting Titles as though they had undoubtedly obtained a perfect Victory over their Adversaries but the Books themselves in nothing answer their specious Frontispieces Take away wilful mistakes gross Paralogisms false Stories and some few Grammatical nicities and they vanish into nothing What is spoken by them or for them that seems to have any weight shall be produced and examined Sundry things they object unto the Doctrine of the Gospel concerning the Person of the Messiah or his being God and man the rejection of the Mosaical Ceremonies and Law which they deem eternal and many exceptions they lay against particular passages and expressions in the Historical Books of the New Testament But all these things have been long since cleared and answered by others and I have also my self spoken to the most important of them partly in the preceding Discourses partly in my defence of the Deity and satisfaction of Christ against the Socinians For what concerns the Law of Moses and the abolition of it as to the Ceremonious Worship therein instituted it must be at large insisted on in that Exposition of the Epistle to the Hebrews which these discourses are only intended to make way unto I shall not here therefore enter upon a particular discussion of their Opinions Arguments and Objections about these things besides they belong not immediately to the subject of our present Discourse It is about the coming of the Messiah simply that we are disputing this we assert to be long since past the Jews deny him to be yet come living in the hope and expectation of him which at present is in them but as the giving up of the Ghost The means whereby this dying deceiving hope is supported in them comes now under examination and this alone is the subject of our ensuing Discourse To countenance themselves then in their denial of the coming of the Messiah they do § 2 all of them make use of one general Argument which they seek to confirm in and by several instances Now this is that the Promises made and recorded to be accomplished at the coming of the Messiah are not fulfilled and therefore the Messiah is not yet come This fills up their Books of Controversies and is constantly made use of by their Expositors so often as any occasion seems to offer its self unto them The Messiah say they was promised of old Together with him and to be wrought by him many other things were promised These things they see not at all fulfilled nay not those which contain the only work and business that he was promised for and therefore they will not â—elieve that he is come This general Argument I say they seek to confirm by instances wherein they reckon up all the promises which they suppose as yet unaccomplished and so endeavour to establish their Conclusion These we shall afterwards cast under the several heads whereunto they do belong and return that answer which the Word of Truth its self and the event do manifest to be the mind of God in them For the present unto their general Argument we say that all the Promises concerning the coming of the Messiah are actually fulfilled and those which concern his Grace and Kingdom are partly already accomplished and for the remainder shall be so in the manner time and season appointed for them and designed unto them in the purpose and Counsel of God So that from hence nothing can be concluded in favour of the Jews incredulity To evidence the truth of this Answer I shall lay down and confirm certain unquestionable principles that will guide us in the interpretation of the Promises that are under consideration § 3 The first is That the Promises concerning the Messiah do principally respect spiritual things and that eternal salvation which he was to obtain for his Church This we have proved at large before and this the very nature of the thing its self and the words of the Promises do abundantly manifest The Jews I suppose will not deny but the Promise concerning the Messiah is of the greatest Good that ever God engaged himself to bestow upon them I do not find that they any where deny it And it is at present the summ of all their desires prayers and expectations with the hopes whereof they comfort and support themselves in all their calamities If they should deny it it may easily be proved against them by innumerable Testimonies of Scripture many whereof have been already produced Now there can be no Reason of this but only because he was to work and effect for them who ever they be unto whom he was promised the greatest Good that they can or may be made partakers of And if it be only a Good of an inferior nature that he was to effect and any other means was to be used for that which was more principal and excellent that means is much to be preferred before him and above him Now what is this Chief Good of man Doth it consist in Riches Honor Power Pleasures the blindest of the Heathen were never blind enough to think so nor can any man entertain any such imagination without renouncing not only all right reason but in an especial manner the whole Scripture I think the Jews will not deny but that this Good consists in the favour of God in this world and the Eternal Enjoyment of him hereafter Now if the Messiah were promised only to procure those first outward temporary perishing things and these latter are to be obtained by another means namely by the observation of the Law of Moses it is evident that that is to be preferred infinitely before him which that it is not as we said is manifest from the whole Scripture and confirmed by the traditional hope and expectation of the Jews For if they enjoy that which is incomparably the Chiefest Good to what end do they so miserably bemoan themselves in their present condition and with so much impatience cry out for the coming of their Messiah Are they such slaves in their affections unto earthly perishing things that living in the enjoyment of all that is needful to procure them the love and favour of God with the eternal enjoyment of him they can have no rest or quiet because they enjoy not the good things of this life Doubtless this great expectation had a greater rise and cause then now they will own I know men are apt to complain under and to desire relief from outward trouble but to place the main of their Religion herein when they have Grace the pardon of sin and Heaven on other accounts this is only done
that shall ensue thereupon Set aside their opinion concerning the perpetuity of the Ceremonial Law and their return in the observation of it unto their carnal Ordinances built on a supposition that God is pleased with the blood of Bulls and Goats for its own sake and not for a signification of that which was infinitely more excellent and glorious an apprehension which the whole world hath as it were by joint consent long ago renounced and cast away the vain and foolish imaginations about their sensual pleasures Behemoth the Wine of Paradice and literal accomplishment of professed Allegories which the wisest among themselves begin to be ashamed of and there is nothing in their own expectations but we acknowledge that they shall be made partakers of it Return they shall to their own Land enjoy it for a quiet and everlasting possession their Adversaries being destroyed filled they shall be also with the Light and Knowledge of the Will and Worship of God so as to be a guide and blessing unto the residue of the Gentiles who seek after the Lord and it may be be entrusted with great Empire and Rule in the world The most of these things are foretold concerning them not only in their own Prophetical Writings but also by the Divine Writers of sundry Books of the New Testament But all this we say must come to pass when the veil shall be taken from before their eyes and they shall look on him whom they have pierced and joyfully receive him whom they have sinfully rejected for so many Generations Untill this be done they may wrestleâ—s they can with their own perplexities and comfort themselves as well as they are able in their miseries get money in their dispersions by all unlawfull Arts and ways imaginable and expose themselves to the delusions of Impostors false Prophets and pretenders to be their Deliverers which to their unspeakable misery and reproach they have now done ten times deliverance peace tranquility acceptance with God and man they shall not obtain Here lyes the Crisis of their condition When they shall receive acknowledge and believe in that Messiah who came so long time since unto them whom their Fathers wickedly slew and hanged on a Tree and whom themselves have since no less wickedly rejected and when by his Spirit and Grace they shall be turned from ungodliness and have their eyes opened to see the Mysterie of the Grace Wisdom and Love of God in the blood of his Son then shall they obtain mercy from the God of their fore-fathers and returning again into their own Land Jerusalem shall be inhabited again even in Jerusalem Exercitatio XIX Ordinances and Institutions of the Judaical Church respected and unfolded in the Epistle to the Hebrews Principal Heads of them mentioned therein The call of Abraham Heb. 11.8 9 c. The foundation of the Church in his Posterity The name of Abram signification of it Changed into Abraham its signification The time of his Birth and Death Whence called Ur of the Chaldees where And Haran Extent of Mesopotamia Moses and Stephen reconciled Abraham before his call infected with Idolatry Time of his call Institution of Circumcision End and use of it Time of the Israelites sojourning in Egypt Gen. 11.13 Exod. 12.40 41. Act. 7.6 Gal. 3 17. reconciled The beginning and ending of the 430 years The Fatal period of Changes in that Church Institution of the Passover The time of its celebration The month Time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings when The occasion and nature of this Ordinance The matter of it The manner of its observance Sundry things suited to its first celebration not afterward observed The number required at the eating of the Lamb. By whom it was killed Where How dressed Jews traditions rejected The Feast of unleavened Bread Its Rites Excision to the neglect of what Ordinances annexed Jews acknowledge the figurative nature of this Ordinance Of Frontlets and Philacteries Exod. 23.9 Signes and memorials The sections of the Law written in the Frontlets The Jews manner of making their Phylacteries deceits therein Their trust in them so proved by our Saviour Of their Fringes their appointment making and use Dedication of the first-born males to God Price of the Redemption of Children Close of God's first dispensation towards that Church The solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preparations for it Remote Occasional temporary institutions between the Red-sea and Sinai Of the waters of Marah The giving of Manna Derivation and signification of the name Water brought out of the Rock That Rock Christ. Immediate preparations for the receiving of the Law The time that the people came to Sinai The Day The time of the day that the appearance of God's Glory began The same time that Christ rose from the dead The place Sinai the name of the mountain Horeb of the Wilderness Of the Monastery there Moses first Ascent The ground of it The people prepared by the remembrance of Mercies and Promises Of their washing their cloaths Not a Baptism of standing use Bounds set unto the Mount In what sense it might be touched Heb. 12.21 How the Offendor was to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened The station and order of the people in receiving of the Law The ministry of Angels in the preparations for God's glorious presence How the People met God and God them When Moses used those words I exceedingly fear and quake THere are in the Epistle unto the Hebrews either direct discourses concerning § 1 or occasional mention is made of all or at least the most important things in the whole Mosaical Oeconomy and state of the Church and Worship of God therein under the Old Testament Yea there is nothing material from the call of Abraham unto the utmost issue of God's dispensations towards his posterity that is omitted by him And if we have not a previous acquaintance with these things which he supposed in them to whom he wrote much darkness and many mistakes must needs attend us in the consideration of what he treateth on and the ends which he proposeth unto himself Now because it will no way be expedient every time the mention of them doth occur or allusion is made unto them to insist upon them as first instituted I thought meet in the close of these Prolegomena to present the Reader with a brief Scheme and delineation of the whole Mosaical Oeconomy as also of those other previous concernments of the Church in the posterity of Abraham which by the Apostle in this Epistle we are called and directed unto And they are these that follow 1. The call and obedience of Abraham chap. 11. v. 8 9 10 11 12 13 14 15 16 17. 2. The institution and observation of the Passover chap. 11. v. 28. 3. The giving of the Law chap. 1. v. 1. chap. 2. v. 1. chap. 12. v. 18 19 20 21 25 26. 4. The sanction of the Law in Promises and Penalties chap. 2. v. 2 21.