Lyranus Cajetan Estlus Ribera A Lapide all desert their own Text and expound the words according to the Original The Antients also as Chrysostom Theophilact and Oecumenius lay the chief weight of their whole Exposition of this place on the words omitted in that Translation The doctrine of purging our sins by Christ is deep and large extending its self unto many weighty heads of the Gospel but we shall follow our Apostle and in this place pass it over briefly and in general because the consideration of it will directly occur unto us in our progress Two things the Apostle here expresseth concerning the Messiah and one which is the foundation of both the other he implyeth or supposeth First He expresseth What he did he purged our sins Secondly How he did it he did it by himself That which he supposeth as the foundation of both these is that he was the Great High Priest of the Church they with whom he dealt knowing full well that this matter of purging sins belonged only unto the Priest Here then the Apostle tacitely enters upon a Comparison of Christ with Aaron the High Priest as he had done before with all the Prophetical Revealers of the Will of God and as he named none of them in particular no more doth he here name Aaron but afterwards when he comes more largely to insist on the same matter again he expresly makes mention of his name as also of that of Moses And in both the things here ascribed unto him as the great High Priest of his Church doth he prefer him above Aaron First In that he purged our sins that is really and effectually before God and in the Conscience of the sinner and that for ever Whereas the Purgation of sins about which Aaron was employed was in its self but typical external and representative of that which was true and real both of which the Apostle proves at large afterwards Secondly In that he did it by himself or the offering of himself whereas what ever Aaron did of this kind he did it by the offering of the blood of Bulls and Goats as shall be declared And hence appears also the vanity of the Gloss of a learned man on these words postquam saith he morte sua causam dedisset ejus fidei per quam à peccatis purgamur quod nec Moses fecerat nec Prophetae For as we shall see that Christs purging of our sins doth not consist in giving a ground and cause for faith whereby we purge our selves so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets who had nothing to do in the work of purging sin but with Aaron who by Office was designed thereunto Let us then see what it is that is here ascribed unto the Lord Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most frequently denote real actual Purification either of outward defilements by healing and cleansing as Mark 1.40 Chap. 7.19 Luke 5.12 or spiritual defilements of sin by sanctifying Grace as Acts 15.9 2 Cor. 7.1 Ephes. 5.26 But it is also frequently used in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge by Expiation or Attonement as Heb. 9.22 23. And in the like variety is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also used But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Purgation or Purification of our sins cannot here be taken in the first sense for real and inherent sanctifying First Because it is spoken of as a thing already past and perfected having purged our sins when Purification by Sanctification is begun only in some not all at any time perfected in none at all in this world Secondly Because he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself alone without the use or Application of any other medium unto them that are purged When real inherent Sanctification is with washing of Water by the word Ephes. 5.26 or by Regeneration and renewing of the Holy Ghost Titus 3 5. And the gloss above mentioned that Christ should purge us from our sins in his death by occasioning that Faith whereby we are cleansed is excluded as was in part shewed before by the Context That is assigned unto the death of Christ as done really and effectually thereby which was done tipically of old in the Legal Sacrifices by the Priests as is evident from the Antithâ—sis couched in that Expression by himself But this was not the way whereby sins were of old purged by Sacrifices namely by the begetting a perswasion in the minds of men that should be useful for that purpose and therefore no such things is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is such a purging as is made by Expiation Lustration and Attonement That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatio Attonement Propitiation So is that Word rendered by the LXX Exod. 29.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Attonement or Expiation They do indeed mostly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate to appease to attone but they do it also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge as Exod. 29.37 and Chap. 30 10. So also in other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is expiatio expiamentum piaculum Expiation Attonement diversion of guilt So Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cast him down headlong for an expiation of the Army or as one that by his death should expiate bear take away the guilt of the Army And such Lustrations were common among the Heathen when Persons devoted themselves to destruction or were devoted by others to purge lustrate bear the guilt of any that they might go free such were Codius Menaeceus and the Decii whose stories are known This purging then of our sins which the Apostle declareth to have been effected before the Ascension of Christ and his sitting down at the Right Hand of God consisteth not in the actual Sanctification and Purification of believers by the Spirit in the Application of the blood of Christ unto them but in the Attonement made by him in the Sacrifice of himself that our sins should not be imputed unto us And therefore is he said to purge our sins and not to purge us from our sins And where ever sins not sinners are made the Object of any Mediatory acts of Christ that act immediately respecteth God and not the sinner and intends the removal of sin so as that it should not be imputed So Chap. 2.17 of this Epistle he is a merciful High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile the sins of the people that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Attonement or Reconciliation with God for the sins of the people And again He underwent death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the redemption of Transgressions under the first Covenant that is to pay a price for them that transgressors might be set free from the sentence
they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perform the Duty and Homage denoted by this Word unto any but God it is remembred as their Idolatry Rev. 13.12 16. 2. And unto this sense was it restrained of old by the Spartans who denyed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfull for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to fall down to or to adore a man Herodot in Polym And in this sense it is exceedingly restrained from the use and importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and from that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael though that alwayes signifie a bowing down with Respect and Reverence for it is employed to denote Civil as well as Religious Worship But for several sorts of Religious Worship diversified by its Objects the Scripture knows nothing The word properly denotes to bow down and when it is referred unto God it respects the inward Reverence and Subjection of our minds by a Metonymie of the Adjunct See it for Civil respect Gen. 27.29 Chap. 133.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim is rendered Angels by the LXX Gen. 31.24 Job 38.7 Psal. 8.6 Psal. 96.8 Psal. 137 1. of which Interpretation of the word we shall treat in the ensuing Exposition This is the second Argument used by the Apostle to confirm his Assertion of the Preference of the Son above Angels and is taken from the command of God given unto them to worship him For without Controversie He who is to be worshipped is greater than they whose duty it is to worship him In the words we must consider 1. The Apostles Preface 2. His Proof And in the latter must weigh 1. The Sense of it 2. The Suitableness of it to his present Purpose His Preface or the manner of his producing of this second Testimony is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words have been exposed unto variety of Interpretations for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which immediately follows they are to be rendered and when he bringeth in again into the world if with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows it after the Interposition of sundry other words then is it to be rendered as by our Interpreters and again when he brings he saith Moreover it is not clear in what sense Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-born who is elsewhere termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Only Begotten Son of the Father We must also enquire what is the Introduction or bringing in here intended How and When performed as also what is the world whereinto he was brought The difficulties about all which must be severally considered 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the sense of the words must run as above intimated namely when he bringeth in again the first-born into the world And it is evident that most Expositors both Antient and Modern embrace this sense So do Chrysostom Theodoret Ambrose Oecumenius Thomas Lyra Cajetan Ribera Camero Gomarus Estius A Lapide our Mede with many others But about what this bringing in again or Second bringing in of the first-born into the world should be they are greatly divided The Antients refer it to his Incarnation affirming somewhat harshly that he was brought before into the world when all things were made by him 2. Others refer it to the Resurrection which was as it were a second bringing of Christ into the world as David was brought into his Kingdom again after he had expelled by the Conspiracy and Rebellion of Absolom 3. Others refer it unto his coming forth in the Effectual Preaching of the Gospel after his Ascension whereby he was brought forth in another manner and with another kind of Power than that which he appeared in in the Dayes of his flesh 4. Some suppose the Personal Reign of Christ on the earth for a thousand years with his Saints is intended in these words when God will bring him again with Glory into the world of which judgement was Mede and now many follow him 5. Others again and they the most assign the Accomplishment of what is here asserted to the General Judgement and the Second Coming of Christ in the Glory of the Father with all the holy Angels attending him to judge the quick and the dead 6. Some of the Socinians refer them unto the Triumphant Ascension of Christ into Heaven after his Resurrection he having as they fancy once before been taken into it there to be instructed in the Mind and Will of God Now all these Assertions concerning the bringing in of Christ into the world have a Truth in them absolutely considered but whether any of them be here intended by the Apostle we must enquire by an Examination of the common Foundation that all their Authors proceed upon with the Reasons given for its Confirmation Now this is that which we observed before namely that in the Construction of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again is to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bringeth in and so to be rendered when he brings in again or a second time the first-born which must needs point to a second coming of Christ of one kind or another And to this purpose they say 1. That the Trajection of the words in the other sense is hard and difficult and not to be admitted but upon very cogent Reasons It is to suppose that the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Again intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again when And besides the Interposition of the many words between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith will not admit that they should be conjoyned in Sense and Construction But this Reason is not cogent for 1. Most of the antient Translations acknowledge this Transposition of the words so the Syriack reading thus and again when he bringeth in so the Vulgar Latin and the Arabick omitting the term again as not designing any new thing but meerly denoting a new Testimony And they are followed by Valla Erasmus Beza and the best of Modern Translators 2. Such Trajections are not unusual and that in this place hath a peculiar Elegancy For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again being used in the head of the Testimony foregoing this Transposition adds to the Elegancy of the words and that there was cause for it we shall see afterwards 3. The Apostle having immediately before used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again as his note of producing a second Testimony and placing it here in the entrance of a third it must needs be used Equivocally if the Trajection opposed be not allowed 2. They deny that the Angels worshipped Christ at his first coming into the world that is that they are recorded so to have done and therefore it must needs be his second coming that is intended when he shall come in Glory with all his holy Angels openly worshipping him and performing his commands This Reason is especially suited unto
Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
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
might not shipwrack their souls at the appointed season But when the time of its accomplishment drew nigh they being generally grown dark and carnal and filled with prejudices against the proper work of the Messiah wholly disregarded it And since the misery that is come upon them for not discerning this time and Judgement most of them do cry out against all computations of time about the coming of the Messiah although they are plainly called and directed thereunto by God himself Neither can they conceal the vexation which from hence they receive by finding the design of the Prophecy so directly against them Hence this place of Daniel as to the time of the coming of the Messiah as the fifty third Chapter of Isaiah for his Office and Work are justly esteemed the racks and tortures of the Rabbins It may not therefore be amiss in our way to take a little prospect of their perplexity in this matter In the Talmud Tractat. Sanedrin they have laid down this general Rule Male pereant § 23 qui temporum articulos suppetunt quibus venturus est Messiah Or as they express it by a solemn Curse in the name of Rabbi Jonathan a great man among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let their bones rot who compute the times of the end And in Shebet Jehuda wherein they follow Maimonides in Jad Chazekah Tractat. de Regib cap. 12. they give a particular account of that solemn Malediction against the Computers of times It was invented they say because upon the mistakes of their reckonings or failings of their calculations the people are apt to despond and begin to suspect that he is already come So openly do they own it to be an invention to shelter their unbelief against their convictions Yet this hath not hindered some of their chiefest Doctors when they hoped to make some advantage of it as when they saw their Disciples under any distress enclinable unto Christianity to give out their conjectures without any respect unto the Talmudical Curse So the Author of Shalscheleth Hakkabala assigns the year for the coming of the Messiah to be the 5335th from the Creation which according to their computation fell out about the year of the Lord by our account 1575. Another would have it to be in the year 5358 that is twenty three years after in the year 1598. Abarbinel in his Comment on Isaiah comes short of these assigning it to the year 5263. or 5294. at the farthest for he had great expectations from the issue of the Wars between the Christians and Saracens that were in his dayes Their utmost conjecture in Zohar is upon the year 5408. which with their wonted success fell out in the year of our Lord 1648. or thereabouts And all these Calculations were invented and set on foot to serve some present exigency But the Talmudical Curse and Censure is pointed directly against them that would conclude any thing from the account of Gabriel given unto Daniel in this place This they plainly acknowledge in a Disputation which they had with a converted Jew before the Bishop of Rome recorded in their Shebet Jehuda Only they would except Daniel himself affirming that he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Computer of the time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer as though the Question were about the way and means whereby we attain a just computation of the time and not about the thing it self Daniel received the knowledge of this time by Revelation as he did the time of the accomplishment of the Captivity though he made use of the computation of time limited in the Prophecy of Jeremiah but in both he gives us a perfect Calculation of the time and so cannot be exempted from the Talmudical Malediction And I mention these things in the entrance of our Considerations of this Prophecy to manifest how far the Jews despair of any tolerable defence of their cause if the things recorded in it be duly weighed This then we see in general that the Holy Ghost directed the Church to compute the time of its spiritual deliverance by the coming of the Messiah no less evidently then he did that of their temporal deliverance from the Babylonian Captivity Neither are there more differences among Christians about the precise beginning and ending of Daniels LXX weeks then were and are about the beginning and ending of the LXX years of Jeremiah amongst the Jews This Rule was given them by God himself to direct and guide them if they would have attended unto it in that darkness and under those prejudices which the coming of the Messiah was attended withall § 24 And it is observable that although it was not the will of God that they should exactly know the year and day of the accomplishment of this Promise or that they could not attain unto it or had lost the Tradition of the sense of it yet about the end of the time pointed unto in this computation they were all of them raised up to a great expectation of the coming of the Messiah And this is not only evident from the Gospel wherein we find that upon the first preaching of John Baptist they sent unto him to know whether he were the Messiah or no and were all of them in expectation and suspense about it untill he publickly disavowed any such pretence and directed them to him who was so indeed but also from sundry other Testimonies which themselves can put in no exception unto Their own Historian tells us that what principally moved and instigated them to undertake an unequal War with the Romans was the ambiguity as he thought of the Oracle that about that time one of their Nation should obtain the Monarchy of the world Joseph de Bell. Judaic lib. 7. cap. 12. which he to play his own Cards wrested unto Vespasian who was far enough from being one of their Nation Now Divine Oracle about the coming of the Messiah at that season they had none but this of Daniel And so renowned was this Oracle in the world that it is taken notice of by both the Famous Roman Historians who wrote the occurrences of those dayes Pluribus persuasio inerat antiquis Sacerdotum literis contineri eo ipso tempore ut valesceret Oriens praesectique Judaea rerum potirentur saith Tacitus Histor. lib. 5. Many had a persuasion that there was a Prophecy in the antient sacred Books that at that time the East should prevail and that the Governours of Judaea should have the Empire of the world And Suetonius in the life of Vespasian percrebuerat toto Oriente vetus constans opinio ut eo tempore Judaea praesecti rerum potirentur An antient and constant persuasion was famous all over the East that at that time Governours of Judaea should have the Empire and this as he adds drew the Jews into their Rebellion and War against the Romans Now this Oracle was no other but this Prophecy of Daniel whose accomplishment at that time the Jews
where it treats of these things in the least giving countenance thereunto or let him shew how this procedure is suitable unto the Justice of God either unto the general notion that we have of it or as unto any other instance recorded of it in the Scripture But if these men may fain what they please there is no doubt but they will justifie themselves and maintain their own cause Secondly Why did none of the latter Prophets whom God granted unto the people after their return from Captivity as Haggai Zechariah and Malachi let the people know that this was the condition of their return into their Land but only require of them to walk answerable unto the mercies they had then received Thirdly As the very nature of the dispensation did declare that God having purged out the Rebels of the people and destroyed them with his sore judgements had forgiven their sins and was returned unto them in a way of mercy and grace never to call over their forepast iniquities any more so the Prophets that treated concerning that dispensation of God do in places innumerable assert the same and plainly contradict this imagination Fourthly God punisheth not the sins of the Fathers upon their children unless the Children continue in the sins of their Fathers This he declareth at large Ezek. 18. Now what were the sins of this people under the first Temple before their captivity our Author reckons Adultery Murder and Idolatry It is no doubt but many of them were Adulterers and that sin among others was charged on them by the Prophets but it is evident that their principal ruining sins were their Idolatry and persecution or killing of the Prophets And God by Ezekiel declares that in and by their Captivity he would punish and take away all their Idolatry and Adulteries evâ—n from the Land of Aegypt or their beginning to be his people Chap. 23.11 27. Now were the Jews that is the body of the people guilty of these sins under the second House it is known that from all Idolatry they preserved themselves which was that sin that in an especial manner was their ruine before and for killing the Pophets they acknowledge that after Malachi they had none so that none could be persecuted by them but those whom they will not own to be Prophets But Fifthly Suppose that all those under the second House continued in the sins of their fore-fathers which yet is false and denyed by themselves as occasion requires yet what have the Jews done for sixteen hundred years since the destruction of that House they plead themselves to be holy and in application of the Prophecy Isa. 53. unto themselves proclaim themselves innocent and righteous at least they would not have us to think that the generality of them are Adulterers Murderers and Idolaters whence is it then that the punishment of their Fathers sins lyes so long on them What Rule of Justice is observed herein What instance of the like dispensation can they produce for our parts we affirm that they continue unto this day in the same sin for which their fore-fathers under the second House were rejected and destroyed and so know the righteousness of God in their present captivities and miseries Besides Sixthly They say they abhor the sins of their fore-fathers repent of them and do obtain Remission of sins through their observation of the Law of Moses Wherein then is the faithfulness of God in his promâ—ses unto them Why are they not delivered out of captivity Why not restored to their Land according to express Testimonies of the Covenant made with them unto that purpose There is no colour of truth nor reason therefore in this evasion which they invented to countenance themselves in their obstinate blindness and unbelief But our Author yet adds an Instance whereby he hopes to reinforce and confirm § 13 his former answer saith he Deus per manus Salamanassani decem tribus in captivitatem passus est abduci in regiones nobis incognitas sexcentis fere annis ante destructionem Templi secundi hoc â—â—t ante presentem hanc nostram captivitatem nâ—cdum in hodiernam hanc diem in terram siâ—am reversae aut dominio suo restitutae sunt quae omnia speciali Dei Providentia nobis ita evâ—nerunt ne quis causam hujus nostrae captivitatis speciali alicui peccato sub secunda domo commisso imputaret Cum decem tribus qui tum absuerunt captivitatem pati debent sexcentâ—s annis longiorem God suffered the ten Tribes to be carried captive by Salamanasser into Countreys unknown to us six hundred years before the destruction of the second Temple and our present captivity neither are they yet returned to their own Land or restored to their former rule all which things have happened unto us by the especial Providence of God That nâ—ne might impute the cause of the captivity unto any sin committed under the second Temple seeing the ten Tribes that were then absent must endure a captivity six hundred years longer Neither will this instance yield them the least relief For 1. It was before granted that the sins under the second Temple were even greater then those under the first whence the punishment of them was revived which is here denyed manifâ—sting that this is an evasion invented to serve the present turn 2. What ever is pretended no impartial man that owns the special relation of that people unto God and his Covenant with them can but grant that their present rejection is for some outragious sins breaking the Covenant under the second Temple and continued in by themselves unto this day 3. The case of the tâ—n Tribes after they had publickly rejectâ—d all that Worship of God and all that Government of the people which was appointed to Type out and to continue unto the bringing of the â—â—ssiah is different from that of the othâ—r Tribes to whom the Promises wâ—re appropriated in Judah and in the house of David so that their rejection implies no disannulling of the Covenant 4. As all of the two Tribes came not up to Jerusalem at the return from the captivity of Babylon so very great numbers of the ten Tribes appear so to have done which bâ—ing added to those multitudes of them which before that had fallen away to Judah partly upon the account of the Worship of God partly upon the account of outward peace when their own Land was wasted makes the condition of the body of the people to be one and the same and these men committed and their posterity continue in the sins on which we charge their present dispersion and captivity 5. The remant of that people dispersed amongst strange Nations seems voluntarily to have embraced their manners and customs and utterly to have forgotten their own Land whereas those with whom we have to do daily expect desire and endeavour a return thereunto so that neither doth this evasion yield our present Jews any relief and we may return to
worn about them They are sanctified in the Law and in a word the Targum on the Canticles Chap. 8. v. 3. tells us that God chose them above all people because they wore the Phylacteries So just cause had our Lord Jesus Christ to reprove their hypocrisie superstition and self-justification in the use abuse and boasting of these things Mat. 23.5 All their works they do for to be seen of Men they make broad their Phylacteries and enlarge the borders of their garments This about the borders of their garments was an after Institution yet because of its answerableness unto this we may add it in this place To this purpose God gives his command Num. 15.38 39 40. Speak unto the Children of Israel and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a Ribband of blâ—w and it shall be unto you as a fringe that ye may look upon it and remember all the commandments of the Lord and do them and that you seek not after your own heart and your own eyes after which ye use to go a whoring that you may remember and do all my commandments and be holy unto your God which Law is repeated again Deut. 22.12 Thou shalt make thee fringes upon the four quarters of thy Vestures wherewith thou coverest thy self These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locks or fringes made of thread fastened unto the wings or skirts of their garments with a Ribband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a blew colour which how to make at present the Jews confess they know not but suppose it was made with the blood of a Fish called Chalazon mixt with Vermilion had vertue and efficacy from the institution of God who alone is able to bless and sanctifie things in themselves indifferent unto Sacred Use to the keeping of their hearts in a due reverence unto himself and their eyes from wandering after false Worship and Superstition which being now removed and taken away the things themselves are among the present Jews turned into the greatest superstition imaginable Their principal vanities about these things having been represented by others out of Maimonides his Treatise on that subject need not here be repeated The last appointment of God occasioned by the mercy solemnly remembred in the § 22 Passover was the dedication of all the first-born Males unto himself The Law of this dedication is recorded Exod. 13.12 13. and the manner of its performance is farther added Numb 18 15 16 17. Every thing that openeth the matrix in all flesh which they bring unto the Lord whether it be of men or beast shall be thine nevertheless the first-born of man shalt thou surely redeem and the first firstling of unclean beasts shalt thou redeem and those that are to be redeemed from a month old shalt thou redeem according to thine estimation for the mony of five shekels after the shekel of the Sanctuary which is twenty Gerahs But the firstling of a Cow or the firstling of a Sheep or the firstling of a Goat thou shalt not redeem they are holy thou shalt sprinkle their bloud upon the Altar and shalt burn their fat for an offering made by fire for a sweet savour unto the Lord. The whole dedication of the first-born Males is distributed into three parts 1. Children who were to be redeemed with five shekels twenty Gerahs to one shekel that is about twelve shillings of our mony 2. Clean beasts such as were appointed to be offered in sacrifice on other occasions as the Kine the Sheep and the Goats These were to be offered unto God in a Sacrifice of burnt-offering without redemption or commutation after they had been kept a month with the dam. 3. Vnclean beasts whereof an instance is given in the Ass which were either to be redeemed with mony by an agreement with the Priest or to have their necks broke at the choice of the owner And all of this to call to remembrance the mercy of God in sparing them and theirs when the first-born of man and beast clean and unclean in Egypt were destroyed For hence a peculiar right of especial preservation arose unto God towards all their first-born and this also not without a prospect towards the Redemption of the Church of the first-born by Jesus Christ. Heb. 12.23 And this gave a period to the first dispensation of God towards the Church in the § 23 posterity of Abraham for the space of 430 years With the provision and furniture of these Ordinances of Worship they left Egypt and passing through the Red-sea came into the Wilderness of Sinai where they received the Law and were made perfect in the beauty of Typical holiness and worship Unto these Ordinances succeeded the Solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or giving of the Law on § 24 Mount Sinai with the Precepts and Sanctions thereof mentioned in several places by our Apostle as chap. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Chap. 1O 28 He that despised Moses Law died without mercy under two or three witnesses Chap. 12.18 19 20 21. For ye are not come unto the Mount that might be touched and that burned with fire nor unto blackness and darkness and tempest and the sound of a trumpet and the voice of words which they that heard intreated that the word should not be spoken to them any more for they could not endure that which was commanded and if so much as a beast touched the mountain it shall be stoned or thrust through with a dart And so terrible was the sight that Moses said I exceedingly fear and quake ver 25. They escaped not who refused him that spake on earth And in other places Three things must be explained in reference unto this great and solemn foundation § 25 of that Judaical Church state which our Apostle treateth about in this whole Epistle First The Preparations for it Secondly The Manner of the giving of it Thirdly The Law it self For the preparations for it they are either more remote or immediately preceding it The former were those temporary occasional instructive Ordinances which God gave them at their entrance into the Wilderness before they came to receive the Law on Sinai The first mentioned of this nature is Exod. 15.23 24 25 26. And when they came to Marah they could not drink of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drink And he cried unto the Lord and the Lord shewed him a tree which when he had cast into the waters the waters were made sweet There he made a Statute and an Ordinance and there he proved them and said If thou wilt diligently hearken to the voice of the Lord thy God and wilt do that which is right in his sight and wilt give ear to
the new Creation or state of the Church under the Gospel but the whole world and all things therein contained they do in this very Epistle Chap. 11.3 5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still with the limitation of to come as Chap. 2.5 Chap. 6.5 And where the word is used absolutely as in this place and Chap. 11.3 it is the whole world that is intended 6. The Context utterly refuseth this Gloss. The Son in the preceeding words is said to be made Heir or Lord of all that is of all things absolutely and universally as we have evinced and is confessed Unto that Assertion he subjoyns a reason of the equity of that transcendent Grant made unto him namely because by him all things were made whereunto he adds his upholding ruling and disposing of them being so made by him he upholdeth all things by the word of his power That between the all things whereof he is Lord and the all things that he upholds there should be an interposition of words of the same importance with them expressing the Reason of them that go afore and the foundation of that which follows knitting both parts together and yet indeed have a signification in them of things utterly heterogeneous to them is most unreasonable to imagine We have now obtained liberty by removing the entanglements cast in our way to proceed to the opening of the genuine sense and importance of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom not as an Instrument or an inferiour intermediate created Cause for then also must he be created by himself seeing all things that were made were made by him Joh. 1.3 but as his own eternal Word Wisdom and Power Prov. 8.22 23 24. Joh. 1.3 The same individual creating act being the work of Father and Son whose Power and Wisdom being one and the same individed so also are the works which outwardly proceed from them And as the joint working of Father and Son doth not inferr any other subordination but that of subsistence and order so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental Cause being used sometimes to express the work of the Father himself Gal. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created so the Apostle expresseth that word Acts 17.24 26. And the LXX most commonly as Gen. 1.1 though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle also doth Chap. 10. He made created produced out of nothing by the things not seen Chap. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that word is constantly rendered by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide or to be hid kept secret close undiscovered Whence a Virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one not yet come into the publick state of Matrimony as by the Greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shut up or a recluse as the Targumists call an Harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goer abroad from that description of her Prov. 7.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her feet dwell not in her own house one while she is in the Street another while abroad As the Mother of the Family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dweller at home Psalm 68.13 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Ages of the world in their succession and duration which are things secret and hidden what is past is forgotten what is to come is unknown and what is present passing away without much Observation See Ecclesiastes 1. v. 10. The world then that is visible and a spectacle in its self in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing hidden So that the word denotes the fabrick of the world by a Metonymie of the Adjunct When the Hebrews would express the world in respect of the substance and matter of the Universe they do it commonly by a distribution of the whole into its most general and comprehensive parts as the Heavens Earth and Sea subjoyning all things contained in them This the Greeks and Latins from its Order Frame and Ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mundus which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beauty and ornament of the Heavens which God made by his Spirit Job 26.13 And as it is inhabited by the Sons of men they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.30 The world of the earth principally the habitable parts of the Earth As quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural number the worlds so called Chap. 11.3 by a meer Enallage of number as some suppose or with respect to the many Ages of the worlds duration But moreover the Apostle accommodates his expression to the received opinion of the Jews and their way of expressing themselves about the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the world as to the subsistence of it and as to its duration in both these respects the Jews distributed the world into several parts calling them so many worlds R.D. Kimchi on Isa. 6. distributes these worlds into three on the account of which he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy was three times repeated by the Seraphims There are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world which is the world of Angels and Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Heavens and Stars and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world below But in the first respect they generally assign these four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower world the depressâ—d world the Earth and Air in the several regions of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Angels or Ministring Spirits whom they suppose to inhabit in High Places where they may supervize the affairs of the Earth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of Spheres and 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest world called by Paul the third Heaven 2 Cor. 12.2 and by Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heaven of Heavens 2 Kings 8.27 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam hanneshamoth the world of Spirits or souls departed In respect of duration they assign a fivefold world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by Peter the old world or the world before the Flood the world that perished 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present world or the state of things under the Judaical Church 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the coming of the Messiah or the world to come as the Apostle calls it Chap. 2.5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the Resurrection
by him as incarnate that the Suitableness and Correspondency of all things in them might be evident The Word was with God saith he in the beginning and all things were made by him and without him was not any thing made that was made v. 1 2 3. But what was this unto the Gospel that he undertook to declare Yes very much for it appears from hence that when this Word was made flesh and came and dwelt among us v. 14. that he came into the world that was made by him though it knew him not v. 10. he came but to his own what ever were the entertainment that he receeived v. 11. For this End then God made all things by him that when he came to change and renew all things he might have good right and title so to do seeing he undertook to deal with or about no more but what he had originally made The Holy and Blessed Trinity could have so ordered the work of Creation as that it should not immediately eminently and signally have been the work of the Son of the Eternal Word But there was a farther design upon the world to be accomplished by him and therefore the work was signally to be his that is as to immediate Operation though as to Authority and Order it peculiarly belonged to the Father and to the Spirit as to Disposition and Ornament Gen. 1.2 Job 26.13 This I say was done for the End mentioned by the Apostle Ephes. 1.10 All things at first were made by him that when they were lost ruined scattered they might again in the appointed season be gathered together into one head in him of which place more at large else-where And this mysterie of the Wisdom of God the Apostle at large unfoldeth Col. 1.15 16 17 18 19. Speaking of the Son by whom we have Redemption he informs us that in himself and his own nature he is the Image of the invisible God that is of God the Father who until then had alone been clearly revealed unto them and that in respect of other things he is the first-born of every creature or as he terms himself Rev. 3.14 the Beginning of the creation of God that is he who is before all creatures and gave Beginning to the Creation of God For so expresly the Apostle explains himself in the next verses By him all things were created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and he is before all things and by him all things consist But this is not the full design of the Apostle He declares not only that All things were made by him but also that All things were made for him v. 16. so made for him that he might be the Head of the Body the Church that is that he might be the fountain head spring and original of the new Creation as he had been of the Old So the Apostle declares in the next words Who is the beginning the first-born from the dead As he was the Beginning and the First-bâ—rn of every creature in the old Creation so he is the Beginning and First-born from the dead that is the Original and Cause of the whole new Creation And hereunto he subjoyns the End and design of God in this whole mysterious work which was that the Son might have the preheminence in all things as he had in and over the works of the old Creation seeing they were all made by him and all consist in him so also he hath over the New on the same account being the Beginning and First-born of them The Apostle in these words gives us the whole of what we intend namely that the making of the worlds and of all things in them in the first Creation by the Son was peculiarly subservient to the Glory of the Grace of God in the Reparation and Renovation of all things by him as incarnate It is not for us to enquire much into or after the reason of this Oeconomy and Dispensation we cannot by searching find out God we cannot find out the Almighty unto perfection Job 11.7 It may suffice us that he disposeth of all things according to the counsel of his own will Ephes. 1.12 This Antecedently unto the consideration of the Effects of it we cannot we may not search into Deut. 29.29 What are the Effects and Consequences of his infinitely holy wise Counsel wherein his Glory shines forth unto his Creatures those we may consider and contemplate on and rejoyce in the light that they will afford us into the treasures of these counsels themselves Now herein we see first that it was the Eternal Design of God that the whole Creation should be put in subjection unto the Word incarnate whereof the Apostle also treats in the second Chapter of this Epistle God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Phil. 2.9 10 11. God hath put all things in subjection unto him not only the things peculiarly redeemed by him but all things what ever as we shall shew in the next words of our Epistle See 1 Cor. 15 24. Heb. 2.8 Rom. 14.11 Hence John saw every creature which is in heaven and earth and under the earth and such as are in the sea even all that are in them ascribing blessing and honour and glory and power unto the Lamb for ever and ever Rev. 5.13 that is owning and avowing their Duty Obedience and Subjection unto him This being designed of God in the Eternal Counsel of his Will before the world was 1 Pet. 1.2 Tit. 1.2 He prepared and made way for it in the Creation of all things by him so that his Title and right to be the Ruler and Lord of all Angels and Men the whole Creation in and of Heaven and Earth might be laid in this great and blessed foundation that he made them all Again God designed from Eternity that his great and everlasting Glory should arise from the new Creation and the work thereof Herein hath he ordered all things to the praise of the glory of his grace Ephes. 1.6 And this praise will he inhabit for ever It is true the works of the old Creation did set forth the glory of God Psal. 19.1 they manifested his eternal power and Godhead Rom. 1.20 But God had not resolved ultimately to commit the manifestation of his glory unto those works though very glorious and therefore did he suffer sin to enter into the world which stained the beauty of it and brought it wholly under the curse But he never suffered spot nor stain to come upon the work of the new Creation Ephes. 5.6 nothing that might defeat eclipse or impair the glory that
certain Rule Way or means to come to the knowledge of the Truth yet they ceased not with indefatigable diligence and industry to enquire after it and to trace the obscure footsteps of what was left in their own natures or implanted on the works of Creation But many the most of those unto whom God hath granted the inestimable benefit and priviledge of his Word as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth do openly neglect it not accounting it worthy their searching study and diligent Examination How wofully will this rise up in Judgement against them at the last day is not difficult to conceive And how much greater will be their misery who under various pretences for their own corrupt ends do deter yea and drive others from the study of it II. It is the duty of all Believers to rejoyce in the Glory Honour and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory and breaks out thereon in a way of Exultation and Triumph into those words Thy Throne O God is for ever And if this were a matter of such joy unto them who had only an obscure Vision and Representation of the glory which many Ages after was to follow 1 Pet. 1.11.12 what ought the full Accomplishment and manifestation of it be unto them that believe now in the dayes of the the Gospel This made them of old rejoyce with joy unspeakable and full of Glory even because they saw and heard the things which Kings Wise men and Prophets desired to see and saw them not God having prepared some better thing for us that they without us should not be made perfect Chap. 11.40 For 1. Herein God is glorified The Kingdom of Christ is the glory of God thereby is his Name and Praise exalted in the world and therefore upon the Erection and setting of it up are all his People so earnestly invited to rejoyce and triumph therein Psal. 95.1 2 3. Psal. 96.1 2 3 4. Psal. 97.1 2 c. This I say is a cause of Eternal Joy unto all his Saints that God is pleased to glorifie himself and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ. 2. Herein doth the Honour and Glory of Christ as Mediator consist which is a matter of great rejoycing unto all that love him in sincerity He tells his Disciples John 14.28 That if they loved him they would rejoyce because he said he went unto the Father They considered only their own present condition and distres being filled with sorrow because he had told them of his Departure from them but saith he Where is your Love to me Ought you not to have that in your hearts as well as care of your selves for your Condition I shall take care and provide for your security and if you love me you cannot but rejoyce because I go to my Father to receive my Kingdom That he who loved us that gave himself for us that underwent every thing that is reproachful or miserable for our sakes is now exalted glorified enthroned in an everlasting immoveable Kingdom above all his Enemies secure from all Opposition is a matter of inexpressible Joy if we have any love unto him 3. Our own concernment security safety present and future happiness lyes herein Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers our King to Rule Govern Protect and Save us to uphold us against Opposition to supply us with strength to guide us with Counsel to subdue our Enemies to give us our Inheritance and Reward and therefore our principal interest lyes in his Throne the Glory and Stability thereof Whilest he reigneth we are safe and in our way to Glory To see by faith this King in his Beauty upon his Throne high and lifted up and his train filling the Temple to see all Power committed unto him all things given into his hands and herein disposing of all and ruling all things for the Advantage of his Church must needs cause them to rejoyce whose whole interest and concernment lyes therein 4. The whole world all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell and the whole Creation is benefited by this Rule and Dominion for as some men are made partakers of saving Grace and salvation thereby so the residue of that race by and with them do receive unspeakable Advantages in the Patience and Forbearance of God and the very creature it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected Rom. 8.20 21. So that if we are moved with the Glory of God the Honour of Jesus Christ our own only and eternal interest with the Advantage of the whole Creation we have cause rejoyce in this Throne and Kingdom of the Son III. It is the Divine Nature of the Lord Christ that gives Eternity Stability and Vnchangeableness to his Throne and Kingdom Thy Throne O God is for ever Concerning this see what hath formerly been delivered about the Kingdom of Christ. IV. All the Laws and the whole Administration of the Kingdom of Christ by his Word and Spirit are all equal righteous and holy His Scepter is a Scepter of Righteousness The world indeed likes them not all things in his Rule seem unto it weak absurd and foolish 1 Cor. 1.20 21. but they are otherwise the Holy Ghost being judge and such they appear unto them that do believe yea whatever is requisite to make Laws and Administrations righteous it doth all concurr in those of the Lord Jesus Christ. As 1. Authority a just and full Authority for enacting is requisite to make Laws righteous Without this Rules and Precepts may be good materially but they cannot have the formality of Law which depends on the just Authority of the Legislator without which nothing can become a righteous Law Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom All Authority all Power in Heaven and Earth is committed unto him as we have before proved at large And hence those that will not see the Equity of his Rule shall be forced at last to bow under the Excellency of his Authority And it were to be wished that those who undertake to make Laws and Constitutions in the Kingdom of Christ would look well to their Warrant For it seems that the Lord Christ unto whom all Power is committed hath not delegated any to the sons of men but only that whereby they may teach others to do and observe what he hath commanded Matth. 28.20 If moreover they shall command or appoint ought of their own they may do well to consider by what Authority they do so seeing that is of indispensible necessity unto the
Advantage of them for whom he hath undertaken and whom he designed to bring again into favour and communion with God Hence Believers do no more consider the Properties of God in the Person of the Son absolutely but as engaged in a way of Covenant for their Good and as proposed unto them for an everlasting satisfactory Reward This is the ground of his calling upon them so often to behold see and consider him and thereby to be refreshed They consider his Power as he is mighty to save His Eternity as he is an everlasting Reward his Righteousness as faithful to justifie them All his Properties as engaged in Covenant for their Good and Advantage What ever he is in himself that he will be to them in a way of Mercy Thus do the holy Properties of the Divine Nature become a means of supportment unto us as considered in the Person of the Son of God And this is 1. A great encouragement unto Believing The Lord Christ as the Wisdom of God inviting sinners to come in unto him and to be made partakers of him layes down all his Divine Excellencies as a motive thereunto Prov. 8.14 15 c. For on the account of them he assures us that we may find Rest Satisfaction and an abundant Reward in him And the like invitation doth he give to poor sinners Isa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else They may justly expect Salvation in him who is God and in whom all Divine Attributes are proposed to their Benefit as they find who come unto him v. 24.25 The consideration hereof prevents all the Fears and answers all the Doubts of them that look up unto him 2. An instruction how to consider the Properties of God by faith for our Advantage that is as engaged in the Person of the Son of God for our Good Absolutely considered they may fill us with dread and terror as they did them of old who concluded when they thought they had seen God or heard his voyce that they should dye Considered as his Properties who is our Redeemer they are alwayes relieying and comforting Isa. 54.4 5. II. The whole Old Creation even the most glorious parts of it hastening unto its period at least of our present interest in it and use of it calls upon us not to fix our hearts on the small perishing shares which we have therein especially since we have him who is Omnipotent and Eternal for our Inheritance The Figure or fashion of this world the Apostle tells us is passing away that lovely Appearance which it hath at present unto us it is hastening unto its period it is a fading dying thing that can yield us no true satisfaction III. The Lord Christ the Mediator the Head and Spouse of the Church is infinitely exalted above all creatures whatever in that he is God over all Omnipotent and Eternal IV. The whole World the Heavens and Earth being made by the Lord Christ and being to be dissolved by him is wholly at his disposal to be ordered for the good of them that do believe And therefore V. There is no just cause of fear unto Believers from any thing in Heaven or Earth seeing they are all of the making and at the disposal of Jesus Christ. VI. Whatever our changes may be inward or outward yet Christ changing not our eternal condition is secured and relief provided against all present troubles and miseries The Immutability and Eternity of Christ is the spring of our consolation and security in every condition The summ of all is that VII Such is the frailty of the nature of man and such the perishing condition of all created things that none can ever obtain the least stable consolation but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in and this therefore we may a little farther improve This is that which we are instructed in by the Ministry of John Baptist Isa. 40.6 7 8. The voyce cryed all flesh is grass and all the goodliness thereof is as the flower of the field the grass withereth and the flower fadeth because the Spirit of God bloweth upon it surely the People is grass The grass withereth the flower fadeth but the word of our God shall stand for ever All is grass fading grass though it bloom and appear goodly for a little season yet there is no continuance no consistency in it Every Wind that passeth over it causeth it to wither This is the best of flesh of all that in and by our selves we are we do we enjoy or hope for The Crown of the Pride of man and his glorious Beauty is but a fading flower Isa. 28.1 What Joy what Peace what Rest can be taken in things that are dying away in our hands that perish before every breath of Wind that passeth over them Where then shall this poor Creature so frail in its self in its Actings in its Enjoyments seek for Rest Consolation and satisfaction in this alone that the Word of the Lord abides for ever in the eternally abiding Word of God that is the Lord Jesus Christ as preached in the Gospel so Peter applyes these words 1 Ep. 1.25 By an Interest in him alone his Eternity and Unchangeableness may relief be obtained against the consideration of this perishing dying state and condition of all things Thus the Psalmist tells us that verily every man living in his best estate is altogether vanity Psal. 39.5 and thence takes the Conclusion now insisted on v. 7. And now Lord seeing it is thus Seeing this is the condition of mankind what is thence to be looked after What is to be expected nothing at all not the least of use or comfort What wait I for My hope is in thee from thee alone as a God Eternal pardoning and saving do I look for Relief Man indeed in this Condition seeks oftentimes for satisfaction from himself from what he is and doth and enjoyes and what he shall leave after him comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity and their Enjoyment of his Goods and Inheritance So the Psalmist tells us Psal. 49.11 Their inward thought is that their Houses shall continue for ever and their dwelling places unto all generations and they call their Lands after their own names They see indeed that all men dye Wise men and Fools v. 10. and cannot but from thence observe their own frailty Wherefore they are resolved to make provision against it they will perpetuate their Posterity and their Inheritance This they make use of to relieve them in their inmost Imaginations But what censure doth the Holy Ghost pass upon this Contrivance v. 12. Nevertheless saith he notwithstanding all these imaginations Man being in honour abideth not he is like the
is the same word whereby the reverential Obedience of that people unto the preaching of Philip is expressed v. 6. An Attendance then with a mind ready for Obedience is that which the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auditis to the things heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in eo quod audivimus in that which we have heard To the things heard that is by us who are required to attend unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Word is no where else used in the New Testament In other Authors it is as much as praeterfluo to run by So Xenoph. Cyropaed lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink of the River running by pereffluamus V.L. ne forté pereffluamus lest perhaps we should run out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fortè lest perhaps improperly it respects times and seasons lest at any time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne forte cadamus decidamus lest we fall fall down that is perish So is the word also interpreted by Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we perish not that we fall not And he confirms this sense from that saying in the Proverbs Chap. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son fall not So he interprets the word In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not depart the word respecting not the Person spoken unto but the thing spoken of Nor do the LXX in any other place render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the next Chapter v. 21. and words of the like signification to decline draw back give over by negligence or weariness Other Antient Translations read nè decidamus ab honestate that we fall not from Honesty and nequaquam rejicias and by no means to reject What sense of the Word is most proper to the Place we shall afterwards consider Verse 1. Therefore for this cause the more abundantly ought we to attend or give heed to the things heard by us lest at any time we should flow out or pass away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this Cause as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore wherefore There is in the words an Illation from the precedent Discourse and the whole Verse is an hortatory Conclusion from thence From the Proposition that he hath made of the Glory and Excellency of the Author of the Gospel he draws this inference therefore ought we for the reason and causes insisted on And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flow out expresseth their losing by any wayes or means the Doctrine of the Gospel wherein they had been instructed and the Benefits thereof Seeing the Gospel hath such a blessed Author we ought to take care that we forfeit not our interest in it But if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense chosen by Chrysostom to express the fall and perishing of them that attend not as they ought unto the Word which Interpretation is favoured by the Syriack Translation Then the word therefore for this cause respects the Commination or Threatning included therein As if the Apostle had said therefore ought you to attend that is look to it that you do attend lâ—st you fall and perish I rather embrace the former sense both because the Interpretation of the word used by Chrysostom is strained as also because the Apostle doth evidently in these words enter upon an Exhortation unto Obedience upon his former discourse about the Person of Christ nor without an especial regard thereunto had he laid any foundation for such a Threatning unto Disobedience as is pretended to be in the words of which yet farther afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ought we the Persons unto whom he makes the Application of his Doctrine and directs his Exhortation Some think that Paul joyns himself here with all the Hebrews upon the account of Cognation and Countrey as being himself also an Hebrew Phil. 3.8 and therefore affectionately respecting of them Rom. 9.3 But the Expression is to be regulated by the words that follow all we who have heard the Gospel preached and made profession thereof And the Apostle joyns himself with them not that there was any danger on his part lest he should not constantly obey the Word or were of them whose wavering and Instability gave Occasion to this Caution but 1. To manifest that the Duty which he exhorts them unto is of general concernment unto all to whom the Gospel is preached so that he layes no singular burden on them and 2. That he might not as yet discover unto them any jealousie of their Inconstancy or that he had entertained any severe thoughts concerning them Apprehensions whereof are apt to render Exhortations suspected the minds of men being ready enough to disregard that which they are perswaded unto if they suspect that undeserved blame lyes at the bottom of the Exhortation The like Condescension hereunto upon the like account we may see in Peter 1 Pet. 4.3 These are the Persons spoken unto That which is spoken to them consists in an Exhortation unto a duty and an especial Enforcement of it The Exhortation and Duty in the first words the more abundantly to attend unto the things heard and the Enforcement in the close of them lest at any time we should flow out In the Exhortation is expressed an especial Circumstance of it the Duty it self and the manner of its performance The first is included in that Word more abundantly which may refer either unto the Causes of the attendance required or unto the manner of its performance In the words as they lye in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly is joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore for this cause and seems immediately to respect it and so to intimate the excellent and abundant Reason that we have to attend unto the Gospel But if we transpose the words and read them as if they lay thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly respects the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend unto and so expresseth somewhat of the manner of the performance of the Duty proposed And so our Translators report the sense We ought to give the more diligent heed or give heed the more diligently The Reader may embrace whether sense he judgeth most agreeable to the scope of the place The former construction of the word expressing the necessity of our attention to be intimated from the cogency of the reasons thereof before insisted on is not without its probability And this the meaning of the word agrees unto whether we take it absolutely for so as Chrysostome observes it may be taken though of it self it be of another form or comparatively in which form it is Take it absolutely and the Apostle informs them that they have abundant cause to attend unto the things spoken or heard because of him that spake them
Exposition of another part of Christs Mediation as prophesied of in this place For though he was so lessened yet it was not on his own account but that by the grace of God he might taste death for every man Secondly For the other part of the testimony We see saith he upon the evidences mentioned that he is crowned with glory and honour and consequently that all things are put under his feet So that the whole testimony in both parts of it is verified in him and in him alone And hereby he fully evinceth what he had before proposed unto confirmation namely the preheminence of Jesus the Messiah above the Angels or principal Administrators of the Law in this especial instance That the world to come was put into subjection unto him and not unto them and therefore in the state of the Church intended in that expression are his Teachings his Doctrine his Worship diligently to be attended unto by all those who desire to be partakers of the promises and good things thereof Secondly There seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words by a transposition of some expressions from their proper place and coherence which must be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to the subject of the Proposition whose praedicate alone is crowned with glory and honour whereof the suffering of death is inserted as the meritorious cause So reading the words to this purpose We see that Jesus who was for a little while made lower than the Angels for his suffering of death is crowned with glory and honour Others would have Jesus alone to be the subject of the Proposition of whose praedicate there are two parts or two things are affirmed concerning him First that he was made lower than the Angels the reason whereof is added namely that he might suffer death which is farther explained in the close of the verse by the addition of the Cause and End of that his suffering That by the grace of God he might taste of death for every man so reading the words to this purpose We see Jesus made lower than the Angels for the suffering of death crowned or and crowned with glory and honour The difficulty principally consists in this only namely whether the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the suffering of death intend the final cause of the humiliation of Christ he was made low that he might suffer death or the meritorious cause of his Exaltation for or because he suffered death he was crowned with glory and honour And the former seems evidently the intention of the words according to the latter resolution of them and our application of the testimony fore-going For 1. if the cause and means of the Exaltation of Christ had been intended it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a Genitive case where the cause or means of any thing is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed 2. These words for the suffering of death must express either the minoration and humiliation of Christ or the end of it if they express the end of it then we obtain that which is pleaded for he was made less that he might suffer If they express his minoration it self then the end of it is contained only in the close of the verse that he might taste of death for every man In which exposition of the words the sense would be that he suffered death that by the grace of God he might taste death which is no sense at all 3. If those words denote only the means or meritorious cause of the Exaltation of Christ I enquire what is the medium intended of that end in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he by the grace of God he might taste death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so plainly refers unto some preparatory means preceding which in this way can be nothing but the crowning him with glory and honour which we know was not the means but the effect of it He was humbled not exalted that he might taste of death 4. The Apostle doth not meerly take it for granted that Jesus was for a little while made lesser than the Angels but asserts it as proved in the testimony insisted on whereunto he subjoyns the end of that his comparative minoration because he intended it as the especial subject of his ensuing discourse This therefore is the importance and natural order of the words But we see Jesus crowned with glory and honour who was for a little while made lower than the Angels for the suffering of death that he by the grace of God might taste death for every man And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist first his Humiliation then his Exaltation and yet connecting that which he would next treat of unto that which was first laid down passing by the other as now sufficiently confirmed Thirdly The general design of the words and their order being cleared we shall open them in particular seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews upon the account whereof the Apostle confirms it with many reasons in the verses following to the end of this Chapter And indeed we have here the sum of the Gospel and the Doctrine of it concerning the Person and Office of the Messiah asserted and vindicated from the prejudicate opinions of many of the Jews under these two heads 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal from death sin Sathan and hell ending in everlasting glory not temporal and carnal with respect unto the world and the concomitants of it in this life as they vainly imagined 2. That this salvation could be no otherwise wrought nor brought about but by the Incarnation Suffering and death of the Messiah not in especial by Arms War and mighty Power as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation and as some of them expected yet to be saved and delivered by the Messiah Now the Apostle strengthning his discourse by multiplicity of reasons and arguments he doth not only in these words apply his testimony to what he had before proposed unto confirmation namely the subjection of the world to come unto Christ but also lays in it the springs of those two other Principles which we have mentioned and whose proof and confirmation in the next verses he pursues Sundry things as we have partly seen are contained in the words as first the Exinanition and Humiliation of Christ We see Jesus for a little while made lower and brought into a
example to suffer for the truth But his Doctrine carried its own evidence with it that it was from God and was besides uncontrollably confirmed by the Miracles that he wrought So that his sufferings on that account might have been dispensed withall And surely this great and stupendous matter of the dying of the Son of God is not to be resolved into a Reason and Cause that might so easily be dispensed with God would never have given up his Son to die but only for such causes and ends as could no otherwise have been satisfied or accomplished The like also may be said of the other cause assigned by them namely to set us an example It is true in his death he did so and of great and singular use unto us it is that so he did But yet neither was this from any precedent Law or Constitution nor from the nature of the thing it self nor from any property of God indispensibly necessary God could by his grace have carried us through sufferings although he had not set before us the example of his Son so he doth through other things no less difficult wherein the Lord Christ could not in his own Person go before us as in our conversion unto God and mortification of indwelling sin neither of which the Lord Christ was capable of We shall leave them then as those who acknowledging the death of Christ do not yet acknowledge or own any sufficient cause or reason why he should die Christians generally allow that the sufferings of Christ were poenal and his death satisfactory for the sins of men but as to the cause and reason of his so suffering they differ Some following Austine refer the death of Christ solely unto the Wisdom and Sovereignty of God God would have it so and therein are we to acquiesce Other ways of saving the Elect were possible but this God chose because so it seemed good unto him Hence arose that saying That one drop of the blood of Christ was sufficient to redeem the whole world only it pleased God that he should suffer unto the utmost And herein are we to rest that He hath suffered for us and that God hath revealed But this seems not to me any way to answer that which is here affirmed by the Apostle namely that it became God as the Supreme Governour of all the world so to cause Christ to suffer nor do I see what demonstration of the glory of Justice can arise from the punishing of an innocent Person who might have been spared and yet all the ends of his being so punished to have been otherwise brought about And to say that one drop of Christs bloud was sufficient to redeem the world is derogatory unto the Goodness Wisdom and Righteousness of God in causing not only the whole to be shed but also his Soul to be made an offering for sin which was altogether needless if that were true But how far this whole Opinion is from truth which leaves no necessary cause of the death of Christ will afterwards appear Others say that on supposition that God had appointed the Curse of the Law and death to be the penalty of sin his faithfulness and Veracity were engaged so far that no sinner should go free or be made partaker of glory but by the intervention of satisfaction And therefore on the supposition that God would make some men his sons and bring them to glory it was necessary with respect unto the engagement of the truth of God that he should suffer die and make satisfaction for them But all this they refer originally unto a free constitution which might have been otherwise God might have ordered things so without any derogation unto the glory of his Justice or Holiness in the Government of all things as that sinners might have been saved without the death of Christ. For if he had not engaged his Word and declared that death should be the penalty of sin he might have freely remitted it without the intervention of any satisfaction And thus all this whole work of death being the punishment of sin and of the sufferings of Christ for sinners is resolved into a free purpose and Decree of Gods Will and not into the exigence of any essential property of his Nature so that it might have been otherwise in all the parts of it and yet the glory of God preserved every way entire Whether this be so or no we shall immediately enquire Others grant many free Acts of the Mind and Will of God in this matter as 1. The Creation of man in such a condition as that he should have a moral dependance on God in reference unto his utmost end was an effect of the Sovereign Pleasure Will and Wisdom of God But on supposition of this Decree and Constitution they say the Nature Authority and Holiness of God required indispensibly that man should yield unto him that obedience which he was directed unto and guideâ— in by the Law of his Creation so that God could not suffer him to do otherwise and remain in his first state and come unto the end first designed unto him without the loss of his Authority and wrong of his Justice Again they say that God did freely by an Act of his Sovereign Will and Pleasure decree to permit man to sin and fall which might have been otherwise But on supposition that so he should do and would do and thereby infringe the Order of his dependance on God in reference unto his utmost end that the Justice of God as the Supreme Governour of all things did indispensibly require that he should receive a meet recompence of reward or be punished answerably unto hiâ— crimes so that God could not have dealt otherwise with him without an high derogation from his own Righteousness Again they say that God by a meer free Act of his Love and Grace designed the Lord Jesus Christ to be the way and means for the saving of sinners which might have been otherwise He might without the least impeachment of the glory of any of his Essential Properties have suffered all mankind to have perished under that penalty which they had justly incurred but of his own meer Love free Grace and good pleasure he gave and sent him to redeem them But on the supposition thereof they say the Justice of God required that he should lay on him the punishment due unto the sons whom he redeemed it became him on the account of his Natural Essential Justice to bring him unto sufferings And in this Opinion is contained the truth laid down in our Proposition which we shall now farther confirm namely that it became the Nature of God or the Essential Properties of his Nature required indispensibly that sin should be punished with death in the sinner or in his surety And therefore if he would bring any sons to glory the Captain of their salvation must undergo death and sufferings to make satisfaction for them For First Consider that description
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is said of all mankind that God made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one blood Acts 17.26 of one common principle which gives an Alliance Cognation and Brotherhood unto the whole Race of Mankind As the making of all mankind by one God gives them all a relation unto him as saith the Apostle We are all his off-spring so their being made of one blood gives them a Brotherhood among themselves See Acts 14.15 And this interpretation differs not in the substance of it from that last preceding in as much as the whole mass of humane nature had its existence in the person of Adam only it refers not the Oneness mentioned formally unto his person but unto the nature it self whereof he was made partaker And this sense the Apostle farther explains verse 14. as he also observes it Rom. 9.5 Secondly By One some understand the same spiritual nature the principles of spiritual life which is in Christ the Head and the children his members And this they say is that which is their peculiar Oneness or being of one seeing all wicked men even Reprobates are of the same common mass of humane nature as well as the children But yet this is not satisfactory It is true indeed that after the children are really sanctified they are of one and the same spiritual nature with their Head 1 Cor. 12.12 and hereby are they differenced from all others But the Apostle here treats of their being so of One that he might be meet to suffer for them which is antecedent unto their being sanctified as the Cause is unto the Effect Neither is it of any weight that the Reprobates are partakers of the same common nature with the children seeing the Lord Christ partook of it only on the childrens account as verse 14. And of their nature he could not be partaker without being partaker of that which was common to them all seeing that of one blood God made all Nations under heaven But the bond of nature it self is in the Covenant reckoned only unto them that shall be sanctified It is then one common nature that is here intended He and they are of the same nature of one mass of one blood And hereby he became to be meet to suffer for them and they to be in a capacity of enjoying the benefit of his sufferings which how it answers the whole design of the Apostle in this place doth evidently appear First He intends to shew that the Lord Christ was meet to suffer for the children and this arose from hence that he was of the same nature with them as he afterwards at large declares And he was meet to sanctifie them by his sufferings as in this verse he intimates For as in an Offering made unto the Lord of the first Fruits of Meat or of Meal a parcel of the same nature with the whole was taken and offered whereby the whole was sanctified Levit. 2. So the Lord Jesus Christ being taken as the first fruits of the nature of the children and offered unto God the whole lump or the whole nature of man in the children that is all the Elect is separated unto God and effectually sanctified in their season And this gives the ground unto all the testimonies which the Apostle produceth unto his purpose out of the Old Testament For being thus of one nature with them he is not ashamed to call them brethren as he proves from Psal. 22. For although it be true that as brethren is a term of spiritual cognation and love he calls them not so until they are made partakers of his Spirit and of the same spiritual nature that is in him yet the first foundation of this Appellation lies in his participation of the same nature with them without which however he might love them he could not properly call them Brethren Also his participation of their nature was that which brought him into such a condition as wherein it was needful for him to put his trust in God and to look for deliverance from hiâ— in a time of danger which the Apostle proves in the second place by a testimony out of Psal. 18. which could not in any sense have been said of Christ had he not been partaker of that nature which is exposed unto all kind of wants and troubles with outward streights and oppositions which the nature of Angels is not And as his being thus of One with us made him our Brother and placed him in that condition with us wherein it was necessary for him to put his trust in God for deliverance so being the principal Head and first Fruits of our nature and therein the Author and finisher of our salvation he is a Father unto us and we are his children which the Apostle proveth by his last testimony from Isa. 8. Behold I and the children which the Lord hath given unto me And further upon the close of these testimonies the Apostle assumes again his Proposition and asserts it unto the same purpose verse 14. shewing in what sense he and the children were of one namely in their mutual participation of flesh and blood And thus this interpretation of the word will sufficiently bear the whole weight of the Apostles Argument and Inferences But if any one list to extend the word farther and to comprize in it the manifold Relation that is between Christ and his Members I shall not contend about it There may be in it 1. Their being of one God designing him and them to be one mystical body one Church he the Head they the Members 2. Their taking into one Covenant made originally with him and exemplified in them 3. Their being of one common principle of humane nature 4. Disigned unto a manifold spiritual union in respect of that new nature which the children receive from him with every other thing that concurs to serve the union and relation between them but that which we have insisted on is principally intended and to be so considered by us And we might teach from hence that III. The agreement of Christ and the Elect in one common nature is the foundation of his fitness to be an Undertaker on their behalf and of the equity of their being made partakers of the benefits of his Mediation But that this will occur unto us again more fully verse 14. And by all this doth the Apostle discover unto the Hebrews the unreasonableness of their offence at the afflâ—cted condition and sufferings of the Messiah He had minded them of the work that he had to do which was to save his Elect by a spiritual and eternal salvation He had also intimated what was their condition by nature wherein they were unclean unsanctifi'd separate from God And withall had made known what the Justice of God as the Supreme Governour and Judge of all required that sinners might be saved He now minds them of the Union that was between him and them whereby he became fit to suffer for
he could not dye which it was necessary that he should do I desire to know why if the death which he was to undergo was not that death which they were obnoxious unto for whom he dyed how could it be any way more beneficial unto them than any thing else which he might have done for them although he had not dyed There is no ground then to pretend such an Amphibologie in the words as that which some contend for Now as we observed before the Death of Christ is here placed in the midst as the End of one thing and the Means or cause of another the End of his own Incarnation and the means of the Childrens Deliverance from the first we may see VII That the first and principal End of the Lord Christs assuming Humane Nature was not to reign in it but to suffer and dye in it He was indeed from of old designed unto a Kingdom but he was to suffer and so to enter into his glory Luke 24.26 And he so speaks of his coming into the world to suffer to dye to bear witness unto the truth as if that had been the only work that he was incarnate for Glory was to follow a Kingdom to ensue but suffering and dying was the principal work he came about Glory he had with his Father before the world was John 17.5 and therein a joynt Rule with him over all the works of his hands He need not have been made partaker of flesh and blood to have been a King for he was the King immortal invisible the King of Kings and Lord of Lords the only Potentate from everlasting But he could not have dyed if he had not been made partaker of our Nature And therefore when the People would have taken him by force and have made him a King he hid himself from them John 6.15 But he hid not himself when they came to take him by force and put him to death but affirmed that for that hour or business he came into the world John 18.4 5 11. And this farther sets forth his Love and Condescension He saw the work that was proposed unto him how he was to be exposed unto Miseries Afflictions and Persecutions and at length to make his soul an offering for sin yet because it was all for the Salvation of the children he was contented with it and delighted in it And how then ought we to be contented with the Difficulties Sorrows Afflictions and Persecutions which for his sake we are or may be exposed unto When he on purpose took our nature that for our sakes he might be exposed and subject unto much more than we are called unto There yet remains in these Verses the Effects of the Death of Christ that he might destroy sin and deliver wherein we must consider 1. Who it is that had the Power of Death 2. Wherein that Power of his did consist 3. How he was destroyed 4. How by the Death of Christ 5. What was the Delivery that was obtained for the children thereby 1. He that had the Power of Death is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil the great Enemy of our salvation the great Calumniator make-bate and false Accuser the firebrand of the creation The Head and Captain of the Apostasie from God and of all desertion of the Law of the creation The old Serpent Prince of the Apostate Angels with all his Associates who first falsly accused God unto man and continues to accuse men falsly unto God of whom before 2. His Power in and over Death is variously apprehended What the Jews conceive hereof we have before declared and much of the Truth is mixed with their fables And the Apostle deals with them upon their Acknowledgement in general that he had the Power of death Properly in what sense or in what respect he is said so to have it Learned Expositors are not agreed All consent 1. That the Devil hath no absolute or Soveraign supream power over death Nor 2. Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority about it de jure in his own Right or on Grant so as to act lawfully and rightly about it according unto his own Will Nor 3. Any judging or determining power as to the Guilt of death committed unto him which is peculiar to God the supream Rector and Judge of all Gen. 2.17 Deut. 32.39 Rev. 1.18 But wherein this Power of Satan doth positively consist they are not agreed Some place it in his Temptations unto Sin which bind unto death some in his Execution of the Sentence of death he hath the Power of an Executioner There cannot well be any doubt but that the whole Interest of Satan in reference unto Death is intended in this Expression This Death is that which was threatned in the beginning Gen. 2.17 Death poenally to be inflicted in the way of a Curse Deut. 27.26 Gal. 3.20 that is death consisting in the Dissolution of soul and body with every thing tending poenally thereunto with the everlasting Destruction of body and soul. And there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power of Satan in reference unto this death doth consist As 1. He was the means of bringing it into the world So is the Opinion of the Jews in this matter expressed in the Book of Wisdom written as is most probable by one of them not long before this Epistle They tell us Chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made not death it belonged not unto the Original Constitution of all things but Chap. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Envy of the Devil-death entred into the world And that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained by the Apostle Rom. 5.12 Only he layes the End of it on the morally deserving cause the sin of man as here it is laid on the efficiently procuring cause the Envy of the Devil And herein consisted no small part of the Power of Satan with respect unto death Being able to introduce sin he had power to bring in death also which in the righteous judgement of God and by the Sentence of the Law was inseparably annexed thereunto And by a parity of Reason so far as he yet continueth to have Power over sin deserving death he hath Power over death it self 2. Sin and Death being thus entered into the world and all mankind being guilty of the one and obnoxious unto the other Satan became thereby to be their Princess as being the Prince or Author of that state and condition whereinto they are brought Hence he is called the Prince of this world John 12.32 and the God of it 2 Cor. 4.4 Inasmuch as all the world is under the Guilt of that sin and death which he brought them into 3. God having passed the sentence of death against sin it was in the Power of Satan to terrifie and affright the consciences of men with the Expectation and dread of it so bringing them into Bondage And many God gives up