than the Artificial Rules of Philosophers That he should more abound with Testimonies and Quotations out of the Scripture of the Old Testament in this than other Epistles as he doth the Matter whereof he treats and the Persons to whom he wrote did necessarily require 4. Many things in this Epistle evidently manifest that he who wrote it was not only mighty in the Scripture but also exceedingly well versed and skillfull in the Customs Practices Opinions Traditions Expositions and Applications of Scripture then received in the Judaical Church as we shall fully manifest in our progress Now who in those dayes among the Disciples of Christ could this be but Paul For as he was brought up under one of the Best and Most Famous of their Masters in those dayes and profited in the Knowledge of their then present Religion above his Equals so for want of this kind of Learning the Jews esteemed the chief of the other Apostles Peter and John to be Ideots and Vnlearned 5. Sundry particulars towards and in the close of the Epistle openly proclaim Paul to have been the Writer of it As 1. The mention that he makes of his bonds and the Compassion that the Hebrews shewed towards him in his sufferings and whilest he was a Prisoner Chap. 10.34 Now as the Bonds of Paul were afterwards famous at Rome Phil. 1.13 So there was not any thing of greater notoriety in reference to the Church of God in those dayes than those that he suffered in Judaea which he minds them of in this Expression With what earnest endeavours what rage and tumult the Rulers and Body of the People sought his destruction how publickly and with what Solemnity his Cause was sundry times heard and debated with the time of his imprisonment that ensued are all declared in the Acts at large Now no man can imagine but that whilest this great Champion of their Profession was so publickly pleading their Cause and exposed to so much danger and hazzard thereby but that all the Believers of those parts were exceedingly solicitous about his condition as they had been about Peters in the like case and gave him all the Assistance and encouragement that they were able This Compassion of theirs and his own Bonds as an evidence of his Faith and their Mutual Love in the Gospel he now minds them of Of no other Person but Paul have we any ground to conjecture that this might be spoken and yet the suffering and compassion here mentioned seem not to have been things done in a corner So that this one Circumstance is able of its self to enervate all the Exceptions that are made use of against his being esteemed the Author of this Epistle 2. The mention of Pauls dear and constant Companion Timothy is of the same importance Chap. 13.23 That Timothy was at Rome with Paul in his Bonds is expresly asserted Phil. 1.13 14. That he himself was also cast into Prison with Paul is here intimated his release being expressed Now surely it is scarcely credible that any other should in Italy where Paul then was and newly released out of Prison write unto the Churches of the Hebrews and therein make mention of his own Bonds and the Bonds of Timothy a man unknown unto them but by the means of Paul and not once intimate any thing about his condition The exceptions of some as that Paul used to call Timothy his Son whereas the Writer of this Epistle calls him Brother when indeed he never terms him Son when he speaks of him but only when he wrote unto him or that there might be another Timothy when he speaks expresly of him who was so generally known to the Churches of God as one of the chiefest Evangelists deserve not to be insisted on And surely it is altogether incredible that this Timothy the Son of Paul as to his begetting of him in the Faith and continued Paternal Affection his known constant Associate in doing and suffering for the Gospel his Minister in attending of him and constantly imployed by him in the Service of Christ and the Churches known unto them by his means honâ—ured by him with two Epistles written unto him and the association of his Name with his own in the Inscription of sundry others should now be so absent from him as to be adjoyned unto another in his Travail and Ministry 3. The Constant Sign and token of Pauls Epistles which himself had publickly signified to be so 2 Thess. 3.13 is subjoyned unto this Grace be with you all That Originally this was written with Pauls own hand there is no ground to question and it appears to be so because it was written and he affirms that it was his Custome to subjoyn that Salutation with his own hand Now this Writing of it with his own hand was an evidence unto them unto whom the Original of the Epistle first came unto those who had only transcribed Copies of it it could not be so the Salutation its self was their Token being peculiar to Paul and among the rest annexed to this Epistle And all these Circumstances will yet receive some further enforcement from the Consideration of the Time wherein this Epistle was written whereof in the next place we shall Treat Exercitatio III. The Time of the Writing of this Epistle to the Hebrews The Vse of the right stating thereof After his release out of Prison Before the Death of James Before the Second of Peter The Time of Pauls coming to Rome The Condition of the affairs of the Jews at that time The Martyrdom of James State of the Churches of the Hebrews Constant in the Observation of Mosaical Institutions Warned to leave Jerusalem That Warning what and how given Causes of their unwillingness so to do The Occasion and Success of this Epistle § 1 THAT was not amiss observed of Old by Chrysostome Praesat in Com. ad Epist. ad Rom. that a due Observation of the Time and Season wherein the Epistles of Paul were written doth give great light unto the understanding of many passages in them This Baronius ad A.C. 55. N. 42. well confirms by an instance of their mistake who suppose the Shipwrack of Paul at Mileta Acts 27. to have been that mentioned by him 2. Cor. 11. when he was a night and a day in the deep that Epistle being written some years before his sayling towards Rome And we may well apply this Observation to this Epistle unto the Hebrews A discovery of the Time and season wherein it was written will both free us from sundry mistakes and also give us some light into the occasion and design of it This therefore we shall now inquire into § 2 Some general intimations we have in the Epistle it self leading us towards this discovery and somewhat may be gathered from some other places of Scripture for Antiquity will afford us little or no help herein After Pauls being brought a Prisoner to Rome Acts 28. two full years he continued in that condition v. 30.
foresee that their conditions and manners would be such as the event hath proved them whence he must also know that it was impossible that the Messiah should come at the time limited and determined I ask to what end and purpose he doth so often and at so great a distance of time promise and foretell that he should come at such a time and season seeing he knew perfectly that he should not so do and so that not one word of his predictions should be fulfilled why I say did he fix on a time and season foretell it often limit it by signs infallible give out an exact computation of the years from the time of his predictions and call all men unto an expectation of his coming accordingly when by his foresight of the Jews want of merit and repentance no such thing could possibly fall out God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not deal thus with the sons of men This were not to promise and foretell in infinite veracity but purposely to deceive The condition then pretended cannot be put upon the promise of the coming of the Messiah without a direct denyal of some and by just consequence of all the essential properties of the nature of God § 20 Thirdly there is not in the whole Scripture the least intimation of any such condition as that which they pretend the promise insisted on to be clogged withall It is no where said no where intimated that if the Jews repented and merited well the Messiah should come at the time mentioned no where threatned that if they did not so his coming should be put off unto an uncertain day We know not nor are they able to inform us whence they had this condition unless they will acknowledge that they have forged it in their own brains to give countenance unto their infidelity Before the time allotted was elapsed and they had obstinately refused him who was sent and came according unto promise There was not the least rumour of any such thing amongst them Some of their Predecessors invented it to palliate their impiety which so they may do they are not solicitous what reflection it may cast upon the honour of God Besides as the Scripture is silent as to any thing that may give the least colour unto this pretence so it delivers that which is contrary unto it and destructive of it for it informs us that the season of the coming of the Mâ—ssiah shall be a time of great sin darkness and misery which also their own Masters in other places and on other occasions acknowledges So Isa. 52. 53. Jer. 31.32 33. Dan. 9.24 Zach. 13.1 Mal. 3.4 He was to come to turn men from ungodliness and not because they were turned so before his coming There can be no place then for this Condition § 21 Fourthly The suggestion of this condition overthrows the rise of the promise and the whole nature of the thing promised We have before manifested that the rise and spring of this promise was meer love and soveraign Grace There was not any thing in man Jew nor Gentile that should move the Lord to provide a remedy and relief for them who had destroyed themselves Now to suspend the promise of this Love and Grace on the righteousness and repentance of them unto whom it was made is perfectly to destroy it and to place the merit of it in man whereas it arose purely from the Grace of God Again it utterly takes away and destroyes the nature of the thing promised We have proved that it is a Relief a Recovery a Salvation from sin and misery that is the subject matter of this promise To suppose that this shall not be granted unless men as a condition of it deliver themselves from their sins is to assert a plain contradiction so wholly to destroy the promise He was not promised unto men because they were penitent and just but to make them so And to make the righteousness of Jews or Gentiles the condition of his coming is to take his work out of his hand and to render both him and his coming useless But this figment proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews namely that the Messiah is not promised to free them from their own sins but to make them possessors of other mens goods not to save their souls but their bodies and estates not to make men heirs of Heaven but Lords of the earth which folly hath been before discovered and disproved Fifthly The Jews on several accounts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-condemned in § 22 the use of this plea or pretence Their great sins they say are the cause why the coming of the Messiah is retarded But First what those sins are they cannot declare We readily grant them to be wicked enough but withal we know their great wickedness to consist in that which they will not acknowledge namely not in being unfit for his coming but in refusing him when he came They instance sometimes in their hatred one of another their mutual animosities and frequent adulteries and want of observing the Sabbath according to the rules of their present superstitious scrupulosity But what is all this unto the Abominations which God passed over formerly in their Nation and also fulfilled his promises unto them though really conditionall 2. Take them from the rack of our Arguments and you hear no more of their confessions no more of their sins and wickedness but they are immediately all righteous and holy all beloved of God and better then their fore-fathers yea 3. On the day of expiation they are all as holy if we may believe them as the Angels in Heaven There is not one sin amongst them so that it is strange the Messiah should not at one time or another come to them on that day 4. They have a Tradition among themselves that the coming of the Messiah may be hastened but not retarded So they speak in their gloss on Isa. 60.22 I the Lord will hasten it in its time Tractat. Saned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Alexander said and Rabbi Joshua the Son of Levi it is written in his time and it is written I will hasten it I will hasten it if they deserve it and if they deserve it not yet in its own time and this they apply to the coming of the Messiah 5. They assert many of them that it is themselves who are spoken of in the fifty third of Isaiah and their being causelesly afflicted by the Gentiles now he whom the Prophet there speaks of is one perfectly innocent and righteous and so they must needs be in their own esteem supposing themselves there intended So that this pretence is known to themselves to be no more Sixthly This plea is directly contrary to the nature of the Covenant which God promised § 23 to make at the coming of the Messiah or that which he came to ratifie and establish and the reason which God gives for the making of
also wherein he was made like unto them still the Regulation from the End is to be carried along with us That therein which was needful thereunto this Assimulation or conformity extends unto that which was otherwise it supposeth not And as the first part of this double limitation is made evident in the instance of sin so the truth and necessity of the latter will appear in the consideration of the things wherein this Conformity doth consist As First He was made like unto them in the Essence of humane nature a Rational Spiritual Soul and a mortal body quickned by its Union therewithal This it was necessary he should be like the Brethren in and not have a phantastical Body or a body animated by the Deity as some fancied of old But that he should take this nature upon him by natural Generation after the manner of the Brethren this was not necessary yea so to have done would not have farthered the End of his Priesthood but have enervated the Efficacy of it and have rendered him incapable of being such a Priest as he was to be For whereas the Original contagion of sin is derived by natural procreation had he been by that means made partaker of humane nature how could he have been holy harmless undefiled separate from sinners as it became our High Priest to be Chap. 7.26 Again it was not necessary that this Humane Nature should have its individuation from its self and a particular subsistence in and by its self yea this also would have overthrown his Priesthood For whereas the efficacy thereof depends on the excellency of the Divine Nature this could not have given its influence thereunto had not the Humane Nature been taken into the same personal subsistence with its self Only as we said that he should have an Humane Nature truly and really as the Brethren and therein be like unto them this was necessary that he might be an offering Priest and have of his own to offer unto God Secondly It was also necessary that in and with his Humane Nature he should take upon him all the Properties and Affections of it that so he might be made like unto the Brethren He was not to have an ubiquatarian body a body commensurate to the Deity that is immense and consequently no true body at all Nor was his soul to be freed from the Affections which are connatural to an humane rational soul as Love Joy Fear Sorrow Shame and the like nor was his Body to be free from being obnoxious unto Hunger Thirst Cold Pain Death it self But now whereas these things in the Brethren are attended with irregular perturbations for the most part and whereas all the individuals of them have their proper infirmities in their own Persons partly by inordinate inclinations from their Tempers and Complexions partly in Weaknesses and Sicknesses proceeding either from their Original Constitutions or other following inordinacies it was no way needful that in any of these he should be made like unto the Brethren yea a Conformity unto them therein would have absolutely impeded the work he had to do Thirdly He was also like unto us in Temptations for the Reason which the Apostle gives in the last Verse but herein also some difference may be observed between him and us For the most of our Temptations arise from within us from our own Unbelief and Lusts. Again in those that are from without there is somewhat in us to take part with them which alwayes makes us fail in our duty of resistance and oft-times leads to farther miscarriages But from these things he was absolutely free For as he had no inward disposition or inclination unto the least evil being perfect in all Graces and all their Operations at all times So when the Prince of this world came unto him he had no part in him nothing to close with his suggestions or to entertain his terrors Fourthly His Sufferings were of the same kind with them that the Brethren underwent or ought so to have done yet they had far different Effects on him from what they would have had on them For whereas he was perfectly innocent and perfectly righteous no way deserving them in his own Person he was free from all impressions of those sinful consequents which attend the utmost sufferings under the Curse of the Law by sinners themselves Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness in all here asserted is capable of a double limitation the first concerning some things themselves as sin the other the mode or manner of the things wherein the conformity doth really consist Now thus to be made like unto them it became him it was meet just and necessary that God should make him so because of the Office Duty and Employment that he had assigned him unto which as the End hereof is nextly to be enquired after Fourthly The general End of his Conformity unto the Brethren is that he might be a merciful and faithful High Priest Two things are comprized herein First The Office that he was designed unto He was to be an High Priest Secondly His Qualifications for that Office He was to be merciful and faithful His conformity unto the Brethren as we have seen consisted in two things First His Participation of their nature Secondly His Copartnership with them in their condition of suffering and temptation The first of these was necessary unto his Office the latter unto his Qualifications He was made man that he might be an High Priest he suffered being tempted that he might be merciful and faithful There was no more required that he might be an High Priest but that he should partake of our nature but that he might be merciful and faithful with that kind of mercy and faithfulness which the Brethren stood in need of it was moreover required that he should suffer and be tempted which things must be distinctly considered First That he might be an High Priest it was necessary that he should be partaker of the Nature of them for whom he was to administer in the things of God So the Apostle informs us Chap. 5.1 Every High Priest for men must be taken from among men This is not work for an Angel nor for God himself as such And therefore although the benefits of the Priesthood of Christ were communicated unto all Believers from the foundation of the world by vertue of the compact and agreement between the Father and him for the undertaking and execution of that Office at the time appointed yet he was not actually nor could be an High Priest untill he was cloathed with flesh and made partaker of the nature of the children The duty which as an High Priest he had perform namely to offer Gifts and Sacrifices unto God Chap. 8.3 with the especial nature of that great Sacrifice that he was to offer which was himself his Body and Soul prepared and given him for that purpose Chap. 10.10 require and make necessary this Conformity For this cause
matter manner of writing and present usefulness between any of the books that being written by divine inspiration are given out for the Churches rule they are all equall as to their canonical authority being equally interested in that which is the formal reason of it so whatever usefulness or respect in the Church any other writing may have they can no way give them any interest in that whose formal reason they are not concerned in In the sense explained we affirm the Epistle to the Hebrews to be Canonical that is § 10 properly and strictly so and of the number of them which the Antients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way genuine and Catholick In the confirmation whereof we shall first declare by whom it hath been opposed or questioned and then what reasons they pretend for their so doing which being removed out of our way the arguments whereby the Truth of our assertion is evinced shall be insisted on We need not much insist on their madness who of old with a sacrilegious licentiousness § 11 rejected what portion of Scripture they pleased The Ebionites not only rejected all the Epistles of Paul but also reviled his person as a Greâ—k and an Apostate as Irenaeus and Epiphanius inform us Their folly and blasphemy was also imitated and followed by the Helescheitae in Eusebius Marcion rejected in particular this Epistle to the Hebrews and those also to Timothy and Titus as Epiphanius and Hierome assure us who adds unto him Basilides And Theodoret as to the Epistle unto the Hebrews joyns unto them some of the Arians also Now though the folly of those Sacrilegious persons be easie to be repelled as it is done by Petrus Cluniacusis yet Hierome hath given us a sufficient reason why we should not spend time therein Si quidem saith he redderent causas cur eas Apostoli non putant tentaremus aliquid respondere sorsitan satisfaciere lectori nunc vero cum haeretica autoritate pronunciant dicunt illa Epistola Pauli est haec non est ea autoritate refelli se pro veritate intelligant qua ipsi non crubescant falsa simulare They did not so much as plead or pretend any cause or reason for the rejection of these Epistles but did it upon their own head and Authority so they deserve neither answer nor consideration It is of more importance that this Epistle was a long time though not rejected by § 12 yet not received in the Church of Rome Eusebius informs us that Cains a Presbyter of that Church whom he much commends for his learning and piety admitted but of thirteen Epistles of St. Paul rejecting that unto the Hebrews as Photius also affirms And the same Photius acquaints us with the same Judgement of Hippolitus another eminent member of that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among other things not exactly answering the truth he saith also that the Epistle to the Hebrews was not Pauls And Eusebius adds unto his information of the Judgement of Cains that it was not generally received in the Church of Rome in his time Neither is it any way acknowledged as St. Pauls by either Tertullian Cyprian Lactantius or Macrobius Yea the same Eusebius affirms that some excepted against it upon this account because it was opposed as none of St. Pauls in the Roman Church Hierome grants that Latinorum consuetudo non recepit Epistolam ad Hebraeos inter Canonicas Scripturas The custome of the Latines that is the Roman Church did not receive this Epistle among the Canonical Scriptures And speaking elsewhere of it he adds the same words Licet eam latina consuetudo inter Canonicas Scripturas non recipiat And elsewhere also he confirms the same Assertion It cannot then be denied but that it was four hundred years at least after the writing of this Epistle before it was publickly received and avowed as Canonical by the Româ—n Church Nor will the quotation of it by Hilary and Ambrose prove any general admission of it as such it being their custome not to restrain the Testimonies they made use of unto Books absolutely Canonical § 13 Baronius ad An. 160 labours to take of this failure of the Latine Church The testimony of Eusebius he rejects because as he sayes he was Arianorum gregalis of the Arian faction and willing to call the authority of this Epistle into Question in complyance with them who some of them as we observed before refused it n. 42. The Judgement of Caius he resolves into the Testimony of Eusebius which because of his partiality as he pleads is not to be admitted And lastly opposeth the witness of Hierome as a person who had suffered himself to be imposed on by Eusebius whose words in his reports of Caius he makes use of n. 50. Concluding upon the whole matter that it was a meer false calumny of Eusebius against the Church of Rome which Hierome by too much facillity gave credit unto But I must acknowledge that these Answers of his which indeed are nothing but a rejection of as good witnesses in matters of fact as any we have upon the Roll of Antiquity are not unto me satisfactory no more than the testimony of its acceptance which he produceth in the Epistle of Innocentius to Exuperius which is justly suspected supposititious with the Council at Rome against Apollinaris under Damasus wherein no such thing appears Though I will not deny but that about that time it came to be publickly owned by that Church and was reckoned unto the Canon of the Scripture by Ruffinus § 14 But wherein doth it in the least appear that Eusebius reports the Judgement of Caius or the Roman Church in complyance with the Arians He himself evidently admits the Epistle to be Canonical and confirms it by the testimonies of Clemens Origen and others What would it advantage him or the cause which some pretend he favoured by reporting the opposition of others to a part of divine writt which himself accepted Besides they were not the Arians of the first rank or edition for an inclination unto whom Eusebius is suspected but some of their off-spring which fell out into such Sacrilegious opinions and practices as the first leaders of them owned not that are accused in this matter much less can he be thought to design the reproach of the Roman Church Nay these answers are inconsistent as any one may perceive He could not at the same time design the rejecting of the Epistle in complyance with the Arians and the calumniating of them by whom it was rejected and on whose Authority his intentions must be founded But indeed his words plainly manifest that he gives us a naked account of matter of fact without either prejudice or design It is yet more incredible that Hierome in this matter should suffer himself to be imposed on
offence unto them with whom he had to do It appears then that from hence no light can be given unto our enquiry after the Language wherein this Epistle was Originally written though it be clear enough upon other Considerations Exercitatio VI. Oneness of the Church Mistake of the Jews about the Nature of the Promises Promise of the Messiah the Foundation of the Church But as including the Covenant The Church confined unto the Person and Posterity of Abraham His Call and Separation for a double End Who properly the Seed of Abraham Mistakes of the Jews about the Covenant Abraham the Father of the faithful and Heir of the world on what account The Church still the same § 1 THe Jews at the Time of writing this Epistle and their posterity in all succeeding Generations follow their Example and Tradition were not a little confirmed in their obstinacy and unbelief by a misapprehension of the true sense and nature of the Promises of the Old Testament For whereas they found many glorious Promises made unto the Church in the dayes of the Messiah especially concerning the great access of the Gentiles unto it they looked upon themselves the posterity of Abraham on the account of their being his children according to the flesh as the first proper and indeed only subject of them unto whom in their accomplishment others were to be proselyted and joyned the substance and foundation of the Church remaining still with them But the Event answered not their expectation Instead of inheriting all the Promises meerly upon their carnal interest and priviledge which they looked for and continue so to do unto this day they found that themselves must come in on a new account to be sharers in them in common with others or be rejected whilest those others were admitted unto the inheritance This filled them with wrath and envy which greatly added to the strengthening of their Unbelief They could not bear with patience an intimation of letting out the Vineyard to other Husbandmen With this Principle and Prejudice of theirs the Apostle dealt directly in his Epistle to the Romans Chap. 9 10 11. On the same grounds he proceedeth with them in this Epistle And because his Answer to their Objection from the Promises lyes at the foundation of many of his reasonings with them the nature of it must be here previously explained Not that I shall here enter into a consideration of the Jews Argument to prove the Messiah not yet to be come because the Promises in their sense of them are not yet accomplished which shall be fully removed in the Close of these Discourses but only as I said open the nature in general of that Answer which our Apostle returns unto them and builds his Reasonings with them upon § 2 We shall have occasion afterwards at large to shew how after the entrance of sin God founded his Church in the Promise of the Messiah given unto Adam Now though that Promise was the supportment and incouragement of mankind to seek the Lord a Promise absolutely considered proceeding from meer Grace and Mercy yet as it was the foundation of the Church it included in it the nature of a Covenant vertually requiring a re-stipulation unto obedience in them who by faith come to have an interest therein And this the nature of the thing its self required for the Promise was given unto this end and purpose that men might have a new bottom and Foundation of Obedience that of the first Covenant being disannulled Hence in the following Explications of the Promise this condition of Obedience is expresly added So upon its renewall unto Abraham God required that he should walk before him and be upright This Promise then as it hath the nature of a Covenant including the Grace that God would shew unto sinners in the Messiah and the Obedience that he required from them was from the the first giving of it the foundation of the Church and the whole Worship of God therein Unto this Church so founded and built on this Covenant and by the means thereof the Redeeming Mediatory Seed promised therein were all the following Promises and the Priviledges exhibited in them given and annexed Neither hath or ever had any individual Person any Spiritual right unto or interest in any of those Promises or Priviledges whatever his outward condition were but only by vertue of his Membership in the Church built on the Covenant whereunto as we said they do all appertain On this account the Church before the dayes of Abraham though scattered up and down in the world and subject unto many changes in its worship by the addition of New Revelations was still but one and the same because founded in the same Covenant and intrusted thereby in all the Benefits or Priviledges that God had given or granted or would do so at any time unto his Church In process of time God was pleased to confine this Church as unto the ordinary visible § 3 dispensation of his Grace unto the Person and Posterity of Abraham Upon this restriction of the Church Covenant and Promise the Jews of old mannaged a Plea in their own Justification against the Doctrine of the Lord Christ and his Apostles We are the children the seed of Abraham was their continual cry on the account whereof they presumed that all the Promises belonged unto them and upon the matter unto them alone And this their perswasion hath cast them as we shall see upon a woful and fatal mistake Two Priviledges did God grant unto Abraham upon his Separation to a special interest in the Old Promise and Covenant First That according to the flesh he should be the Father of the Messiah the promised seed who was the very Life of the Covenant the Fountain and Cause of all the Blessings contained in it That this Priviledge was temporary having a limited season time and end appointed unto it the very nature of the thing it self doth demonstrate For upon this actual Exhibition in the flesh it was to cease In pursuit hereof were his posterity separated from the rest of the world and preserved a peculiar people that through them the promised seed might be brought forth in the fulness of time and be of them according unto the flesh Rom. 9.5 Secondly Together with this he had also another Priviledge granted unto him namely that his faith whereby he was personally interested in the Covenant should be the Pattern of the faith of the Church in all generations and that none should ever come to be a member of it or a sharer in its Blessings but by the same faith that he had fixed on the seed that was in the Promise to be brought forth from him in the world On the account of this Priviledge he became the Father of all them that do believe For they that are of the faith the same are the children of Abraham Gal. 3.7 Rom. 4.11 as also Heirs of the World Rom. 4.13 in that all that should believe
Promise because he was Childless and said Behold unto me thou hast given no seed as knowing that therein lay the Promise Chap. 15. v. 3. God tells him that he who should come forth of his own Bowels should be his Heir ver 4. which was afterwards restrained unto Isaac chap. 17.21 Thus he is called and separated as from his own family and kindred so from all other Nations and a peculiar portion of the earth assigned unto him and his for their habitation Now the especial End of this Divine dispensation of this Call and Separation of Abraham was to be a means of accomplishing the Former Promise or the bringing forth of him who was to be the Deliverer of mankind from the Curse that was come upon them for their sin For First It is said that Abraham hereupon should be a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou shalt be a Blessing not only blessed thy self which is expressed in the former words I will bless thee but the means of conveying Blessings the great Blessing unto others And how was this done in and by Abraham In his own Person he conversed but with few of them unto some whereof through their own sins he was an occasion of Punishment as to the Aegyptians Chap. 12. v. 17. and to the Philistins Chap. 20. v. 4 7. Some he destroyed with the sword Chap. 14.15 and was not in any thing signally a blessing unto any of them So his Posterity extirpated sundry Nations from the face of the Earth were a scourge unto others and occasioned the Ruine of many more He must needs then be made a Blessing unto the world on some other Account And this can be nothing but that he was separated to be the peculiar channel by which the promised blessing Seed should be brought forth into the world Secondly It is said that all the Families of the Earth should be blessed in him Chap. 12. v. 3. that is not in his Person but in his seed as it is expounded Chap. 22. v. 18. that is in the Promised Seed that should come of him Chap. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be blessed in the passive Conjugation of Niphal referring solely unto the Grace and Favour of God in giving the Seed Chap. 22. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael so blessed in the Seed when exhibited as that they shall come for the blessing by faith and so in him obtaining it bless themselves And this is spoken of all Nations all Families the Posterity of Adam in general They were all cursed in Adam as hath been declared and God here promiseth that they shall be blessed in the seed of Abraham and by him the seed of the Woman And this blessing must enwrap in it all the good things whereof by the Curse they were deprived or it will be of no use or benefit unto them a Blessing indeed it will not be For a while he intended to leave mankind to walk in their own wayes partly that he might shew his Severity against sin partly that he might evidence the Soveraignty and undeserved Freedom of that Grace wherein he had provided a Deliverer and partly that they might try and experiment their own Wisdom and Strength in searching after a way of Deliverance But in this Promise was the Ore laid up which after many Generations was brought forth and stamped with the Image of God Thirdly The Curse unto Satan is here again renewed I will bless them that bless thee and I will Curse HIM that curseth thee The Blessing is to many but the Curse respecteth one principally that is Satan as the Scripture generally expresseth the opposite Apostate Power under that name Neither is there any just cause of the variation of the number unless we look on the words as a pursuit of the first Promise which was accompanied with an especial Malediction on Satan and who acts his enmity in all obloquie and cursing against the blessed Seed and those that are blessed therein And this change of the number in these words is observed by Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that bless thee many He that curseth one as though many should bless and few curse the contrary whereof is true And Baal Hatturim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that bless thee in the plural Number he â—hat curseth thee in the singular and an interpretation is given of the last word becoming those Annotations which are immeasurably Judaical that is sottish and superstitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that curseth thee I will Curse that is by Gematry Balaam that cometh to curse thy Sons The Numeral Letters of each making up 422. of which fantasticall work amongst some of them there is no end But one Single Person in which way Satan is usually spoken of they saw to be intended which is passed over as far as I have observed by Christian Expositors § 30 After the giving of this Promise the whole Old Testament beareth witness that a Person was to be born of the Posterity of Abraham in and by whom the Nations of the Earth should be saved that is delivered from sin and Curse and made eternally happy Abraham died himself without one foot of an Inheritance in this world nor did he concern himself personally in the Nations of the Earth beyond his own Family Another therefore is to be looked after in whom they may be blessed And this we must further demonstrate to evince the perversness of the Jews who exclude all others besides themselves from an interest in these Promises made to Abraham at least unless they will come into subjection unto them and dependance upon them So high conceits have they yet of themselves in their low and miserable condition The next time therefore that he is mentioned in the Scripture it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him shall be the gathering of the Peoples Gen. 49.10 concerning which place we must treat afterwards at large The People of the world distinct from Judah shall gather themselves unto him that is for safety and deliverance or to be made partakers of the Promised Blessing Hence Balaam among the Gentiles Prophesied of him Num. 24. v. 17 19. And Job among the children of the East that were not of the Posterity of Isaac professed his faith in him Chap. 19. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I know that my Redeemer liveth or is living and afterwards he shall stand on the earth or rise on the Dust. He believed that there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer promised one that should free him from sin and misery Aben Ezra by my Redeemer understandeth a man that would assist him or judge more favourably of his Cause than his friends at that time did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Comment on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is at present Living or he shall be born hereafter But is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉
extend not unto In brief they do not precisely assert that at the End of the Seven Weeks Messiah the Prince should be for although they are distinguished from the other for some certain Purpose not expressed as to the Determination of the time of the coming of the Mâ—ssiah they are to be joyned with the sixty two Weeks as is expresly affirmed in the following words Now not to prevent my self in what is more largely afterwards to be insisted on in the Exposition of the several passages of this Prophecy after a full consideration of what sundry learned men have offered for the solving of this Difficulty I shall here briefly propose my apprehensions concerning it which I hope the Candid and Judicious Reader will find to answer the Conduct of the Context and Design of the place First I fix it here as unquestionable that the whole space of Seventy Weeks doth § 7 precisely contain the time between the going forth of the Decree and the Vnction of the Most Holy with his Passion that ensued some few years of the last Week remaining not reckoned on to keep the Computation entire by weeks of years This is so expresly affirmed v. 24. that the Interpretation of all that ensues is to be regulated thereby And this as we shall afterwards prove so here we take it for granted as the Hypothesis on which the present difficulty is to be solved There is then a Distribution of these LXX Weeks into VII LXII and One upon the account of some remarkable events happening at the distinct expiration of those several parcels of the whole season v. 25. We have two portions of this time expressed namely VII Weeks and LXII Weeks and two Events attending them Messiah the Prince and the building of the Street and Wall From the going forth of the Decree 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 The two Events here mentioned did ensue the two distinct parcels of time limited but not in the Order which the words at first view seem to represent as is evident from the Context For as the Messiah did not come at the Expiration of the VII Weeks so the LXII Weeks were not expired before the building of the City nor is that mentioned as the Event designed by the whole space of LXIX Weeks but as that which should fall out in some interval of it for the Prophecy issues not in the Restauration but Desolation of the City The Angel therefore expresseth the distinct divisions of time and the principal distinct events of them but not the Order of their accomplishment For the natural Order of these things is that in VII Weeks the building of the City Wall and Street should be finished and in LXII Weeks after the Messiah should be cut off And this is evident from the Text for as the building of the City can no way be said to be after the LXII Weeks but in and after the seven which was the season wherein the Decree was executed so the cutting off the Messiah is expresly said in the next verse to be after those LXII Weeks which succeeded unto the VII Weeks wherein the Restauration of the City was finished And to suppose the Messiah in v. 25. not to be the same with the Messiah v. 26. and the Most Holy v. 24. is to confound the whole order of the Words and to leave no certain sense in them For the single remaining Weeks the use of it shall be afterwards declared This distinction therefore of the several portions of the whole time limited doth rather confirm our Application of this Prophecy then any way impeach the Truth or Evidence of it It is added Fourthly That the cutting off the Messiah here spoken of is expresly joyned § 8 with the destruction of the City in one Week to be accomplished the last seven years whereas Christ sufferred above thirty years before the destruction of the Materiall Jerusalem v. 26 27. Answer There appears no such thing in the Text. The destruction of the City and People is only mentioned as a consequent of the cutting off and rejection of the Messiah without any limitation of time wherein it should be performed and de facto it succeeded immediately in the causes of it and direct tendency thereunto § 9 In the last place he sayes Those Phrases v. 24. to finish the Transgression to make an end of sin to purge iniquity and to bring in everlasting Righteousness are manifest Characters of the time of the end as shall be shewed Answ. But why are not the other Ends expressed in the Prophecy namely to seal up Vision and Prophecy and to annoint the Most Holy here mentioned also Why is that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to purge iniquity whereas it rather signifies to make Attonement or Reconciliation for iniquity Is it not because it would be very difficult to make any tolerable application of these things unto the season which is called the time of the End In brief these things are so proper so peculiar unto the Lord Christ and the work of his Mediation that in their first direct and proper sense they cannot be ascribed unto any other things or Persons without some impiety And there is no reason why we should here wrest them from their native and genuine signification all which will be fully manifest in our ensuing Exposition of the words themselves § 10 I shall not here insist on those Reasons and Arguments whereby we prove the true and only Messiah to be intended in this Prophecy For as they are needless unto Christians who are universally satisfied with the truth hereof so we shall from the Context and other Evidences immediately confirm them against the Modern Jews and their Masters In the mean time wholly to remove this unexpected Objection out of our way I shall shew the invalidity of those pretences which the same Learned Author makes use of to countenance his Application of this whole Angelical Message unto the Christian Churches of these latter dayes which are these that follow § 11 First saith he Because the effects Characterizing the end of those years the consuming of transgression and the bringing in of everlasting righteousness are effects to be accomplished in the Christian Church at the fall of Antichrist Isa. 1.25 26 27 28. and 27.19 Apocal. 21.27 Answ. These are but some of the effects mentioned and one of them not rightly expressed there are others in the Prophecy as the Annointing of the most Holy and cutting off the Messiah that can with no colour of probability be applyed unto that season 2. However something analogous unto what is here spoken of as an effect and product of it may be wrought at another time in the conformity of the Church unto its Head yet properly and directly as here intended they are the immediate effects of the annointing death and
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
all over the East expected And they acknowledge in their Talmud that they were made prodigiously obstinate in the War they had undertaken against the Romans by their continual expectation every day and moment that their Messiah who was to come about that time would appear for their relief For because of some expressions in this Prophecy they alwayes looked for his coming in some time of great distress But this through their lusts and blindness was hid from them that their distress indeed arose from their rejâ—ction of him who was come and had actually callâ—d them unto that Repentance which alone would have prevented it And this perswasion that the Mâ—ssiah was to come at or about the end of Daniels Weeks and that those weeks were now come to an end was so fixed in their minds that when they found that he came not as they thought according unto their expectation they attempted to make a Messiah themselves even the famous Barcoshi which proved the means and cause of their utter extirpation out of the Land of Canaan as hath been declared Thus was it with them of old whose posterity through obstinacy in their unbelief do now curse all that compute the time of his coming and confounding it with his second appearance at the end of the world cast it off to the last day or a small proportion of time immediately preceding it The Prophecy its self that we may return to its consideration contains a mixture § 25 of things good and desirable with those that are terrible and dreadful That there is a prediction of things terrible and poenal in destructions and desolations upon or after the close of the LXX weeks is both plain in the Text and acknowledged by the Jews That there is any thing of Mercy Love and Grace contained in the words some of them deny This course takes Abarbinel in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Springs or Fountains of Salvation But this figment is directly contrary to the whole Prophecy the context and express words of the Text. The Vision its self was granted unto Daniel in answer unto his prayer That the design of his solemn supplication was to obtain Mercy and Grace for Israel is also plainly set down The Answer is given him in a way of Mercy and Love and for his Consolation in his great distress And is it not strange that the Spirit of God should direct him to pray solemnly for Grace and Mercy and give him a blessed Answer for his comfort and supportment which should contain nothing at all of the Mercy prayed for but only terrifie him with Wars Desolations and Destructions As such an Apprehension hath nothing in the Scripture to warrant it so it is altogether dissonant from Reason Besides the things mentioned and summed up v. 24. contain the very extract of all the good things that ever were promised unto the Church from the foundation of the world and which it had for many Ages been nourished with the expectation of But these things will be more particularly evinced in our â—nsuing Dâ—scourse For the Computation its self the Jews universally acknowledge that the Sevens § 26 here denote sevens of years So that the whole duration of the LXX sevens comprizeth four hundred and ninety years This is granted by R. Sâ—adias Hagaon Jarchi and Kimchi on the place Here we have no difference with them nor others For it were lost labour to divert unto tho consideration of the fancy of Origen who Homil. 29. in Matthew would have â—very seven to contain LXX years ten years to each day and the account to begin at the creation of the world making the whole summ of years to be 4900. which expired as he thought at the coming of Christ. Apollinaris also indulged to a more vain imagination supposing the Prophecy to give an account of the whole space of time from the death of our Saviour unto the end of the world But these fancies are exploded by all both Jews and Christians are generally agreed that the precise duration of the time determined is four hundred and ninety years and not to extend farther then the destruction of Jerusalem by Titus whether it reach so far or no shall afterwards be discussed That which we have to prove and establish from this Prophecy against the Jews is First That the true and only Messiah promised unto the Fathers is here spoken of and the time of his coming limited Secondly That he was to come and to discharge his work before the expiration of the LXX weeks or four hundred and ninety years from their proper date that is before the Sacrifice and Oblation were caused to cease in the destruction of the City and Temple These things if we clearly evince from the Text we have satisfied our Argument and confirmed that the Messiah is long since come Nâ—ither are we as to the importance of the Testimony its self concerned in that Chronological computation of the timâ— limited which we shall afterwards enquire into The first thing incumbent on us is to prove that it is the true and only Messiah and his coming that is here spoken of And this we shall do 1. From the Context and scope of the Prophecy 2. The Name whereby he is called 3. The Work assigned unto him 4. The general confession of the Jews of old 5. The follies and open mistakes of the latter Jews in substituting any other thing or Person in his stead First The Context and scope of the place evidence him to be intended This in § 27 general was before declared It was about the greatest concernmâ—nt of that people that Daniel had newly made his supplications The Answer given him is as the Angel declarâ—s suited unto his desires and requests and it contained an account of their state and condition untill the consummation of all things that concerned them The End of that people or that for whose sake they were a Church and people was as we have demonstrated the bringing forth of him in whom all the Nations of the earth should blessed Untill this was accomplished it was impossible from the Decree and Promise of God that they should fall under an utter rejection or final desolation But this is plainly foretold as that which should come to pass at the end of the time here determined or instantly upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall cause the Oblation and Sacrifice to cease that is utterly and everlastingly putting thereby a period and final end unto their Church State and Worship But what thâ—n shall become of the people By a Wing of abominations he shall make them desolate or cause them to be wasted and laid desolate by overspreading Armies either in themselves abominable or abhorred by them And in both these senses were the Roman Armies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wing of Abominations Neither was this to endure for a season only but unto a consummation of the whole v. 27. Now it was inconsistent with all the Promises
besides the confession of the Antient Jews consenting unto the Truth contended for we have for our confirmation therein the wofull perplexities of their later Masters in their attempts to evade the force of this Testimony For some Ages they have abhorred nothing more then that the true Messiah should be thought to be here intended For if that be once granted they know that it brings an instant ruine unto the pretences of their Infidelity and that not meerly upon the account of his coming which they have invented a sorry relief against but on that of his being poenally cut off which can no way be reconciled unto their presumptions and expectations But if he be not here intended it is incumbent on them to declare who is For the utmost extent of the time limited in the Prediction being long since expired the Prophecy hath certainly had accomplishment in some one or other and it is known or may be known who or otherwise the whole Angelical Message never was nor ever will be of any use to the Church of God But here our Masters are by no means agreed amongst themselves nor do they know what to answer unto this enquiry And if they do guess at any one it is not because they think it possible he should be designed but because they think it impossible for them to keep life in their cause and not to speak when the sword of truth lyes at the heart of it Some of them therefore affirm the Messiah spoken of to be Cyrus whom God calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Annointed Isa. 45. v. 1. But what the cutting off or death of Cyrus should make in this Prediction they know not Nor do they endeavour to shew that any thing here mentioned to fall out with the cutting off the Messiah hath the least Relation unto Cyrus or his death And if because Cyrus is once called the Annointed of the Lord he must be supposed to be intended in that place where no one word or circumstance is applicable unto him they may as well say that it is Saul the first King of Israel who is spoken of seeing he also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed of the Lord 1 Sam. 24. v. 6. as was Zedekiah also Lament 4. v. 20. But it must needs be altogether incredible unto any unless they are Jews who can believe what they please that serves their ends that because the Lord calleth Cyrus his Annointed in reference unto the especial work of destroying the Babylonian Empire in which sense the term of annointing namely for a designation unto any employment is obvious and familiar in the Old Testament should therefore be esteemed the promised Messiah of the people of God who is here evidently described But that which casts this fancy beneath all consideration is the time allotted to the cutting off of the Messiah Those amongst the Jews themselves who begin the Account of the Weeks from the most early date imaginable fix their Epocha in the giving of the Promise unto Jeremiah concerning their return from captivity which was in the dayes of Jehojakim Now from thence unto the Death of Cyrus no computation will allow above LXXX years which comes short somewhat above four hundred years of the season here allotted for the cutting off the Messiah And the same is the case with Joshua Zerubbabel and Nehemiah whom some of them would have to be designed For neither were any of them poenally cut off nor did they cause in any sense the Sacrifices to cease but endeavoured to continue them in a due manner nor did they live within some hundreds of years of the time determined nor was any thing besides here forefold wrought or accomplished in their days § 39 Abarbinel and after him Manasse Ben Israel with some others of them fix on Agrippa the last King of the Jews who as they say with his son Monabasius was cut off or slaine at Rome by Vespasian A learned man in his Apparatus ad Origines Ecclesiasticas mistakes this Agrippa for Herod Agrippa who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12. But he who dyed long before the destruction of the City is not intended by them but the younger Agrippa the Brother and Husband of Berenice Neither is there any colour of probability in this Fancy For neither was that Agrippa properly ever King of the Jews having only Galilee under his Jurisdiction nor was he ever annointed to be their King nor designed of God unto any work on the account whereof he might be called his Annointed nor was he of the posterity of Israel nor did by any thing deserve an illustrious mention in this Prophecy Besides in the last fatal War he was still of the Roman side and party nor was he cut off or slain by Vespasian but after the War lived at Rome in honour and dyed in peace Yea he did not only out-live Vespasian but Titus and Domitian his Sons also and continued unto the third year of Trajan as Justus the Tiberian assures us in his History whose words are reported by Photius in his Bibliotheca So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of Truth no colour of probability in this desperate figment Their last evasion is that by Messiah the Prince the Office of Magistracy and Priesthood § 40 and in them all annointed unto Authority are intended These they say were to be cut off in the destruction of the City And herein they have the consent of Africanus Clemens Alexandrinus and Eusebius among the Antients who are also followed by some later Writers But this evasion also is of the same nature with the former yea more vain then they if any thing may be allowed so to be The Angel twice mentioneth the Messiah in his message First His coming and annointing v. 25. and then his cutting off v. 26. If the same person or thing be not intended in both places the whole Discourse is aequivocal and unintelligible no circumstance being added to difference between them who are called by the same Name in the same place And to suppose that the Holy Ghost by one and the same Name within a few words continuing his speech of the same matter without any note of Difference or distinction should signifie things diverse from one another is to leave no place for the understanding of any thing that is spoken by him The Messiah therefore who was to come and be annointed and cut off is one and the same individual person Now it is expresly said that there shall be seven Weeks and sixty two Weeks that is four hundred eighty three years from the going forth of the Decree unto Messiah the Prince I desire therefore to know whether that space of time was passed before they had any such Magistrates or Priests as they pretend afterwards were cut off This is so far from Truth that before that time the Rule of the Hasmonaeans the last Supream Magistrates of their own Nation was put to an end This
Spirit at all Times in all Ages absolutely fulfilled in and towards the Elect that seed of Abraham unto whom all the Promises do in an especial manner belong The Election obtaineth the promise although the rest are hardened Now if the Jews or any other Nation under Heaven shall at any time or for a long season continue to reject the terms of Reconciliation with God and of inheriting the promises which are proposed unto them shall their unbelief make the faith of God of none effect God forbid The Truth of God failed not when he brought only Caleb and Joshua into Canaan the whole body of the people being consumed in the Wilderness by reason of their unbelief God hath done doth and alwayes will effectually fulfill all his promises in his Elect and for the residue of men they come not short of the enjoyment of them but upon their own sin blindness and unbelief Moreover it is granted that there shall be a time and season during the continuance § 10 of the Kingdom of the Messiah in this world wherein the generality of the Nation of the Jews all the world over shall be called and effectually brought unto the knowledge of the Messiah our Lord Jesus Christ with which mercy they shall also receive deliverance from their captivity restauration into their own land with a blessed flourishing and happy condition therein I shall not here engage into a confirmation of this concession or assertion The work would be long and great because of the difference about the time season and manner of their Call their following state and condition and so is unmeet for us to undertake in the winding up of these discourses It is only the thing its self that I assert nor have any cause as to the end aimed at to enquire into the time and manner of its accomplishment Besides the Event will be the only sure and infallible Expositor of these things nor in matters of such importance as those before us shall I trouble the Reader with conjectures The thing it self is acknowledged as far as I can understand by all the world that have any acquaintance with these things Christians generally do assert it look for it pray for it and have done so in all Ages from the dayes of the Apostles Mahometans are not without some thoughts of what shall befall the Jews before the end of the world As to the Jews themselves in their false notion of it it is the life of their hopes and Religion What is it then that the Jews plead what do they expect What promises are given unto them they say that they shall be delivered out of their Captivity restored to their own Land enjoy peace and quietness glory and honour therein We say the same concerning them also but by whom shall these things be wrought for them by their Messiah they say at his coming But shall he do all these things for them whether they believe in him or no whether they obey him or reject him love him or curse him Is there no more required unto this delivery but that he should come to them Is it not also that they should come to him Here then lyes the only difference between us we acknowledge that the Promises mentioned are not yet all of them actually fulfilled towards them this they also plead the Reason hereof they say is because the Messiah is not yet come so casting the blame on God who hath not made good his word according to the time limited expresly by himself We say the reason of it is because they come not by faith and obedience unto the Messiah which long since came unto them and so cast the blame where sure it is more likely to lye even on them and their unbelief They are in expectation that the Messiah will come to them we that they will come unto the Messiah and it may be this difference may ere long be reconciled by his Appearance unto them so calling them unto faith and obedience Lastly Suppose there should be any particular Promise or Promises relating unto the Times § 11 and Kingdom of the Messiah either accomplished or not yet accomplished the full clear and perfect sense and intendment whereof we are not able to arrive unto shall we therefore reject that faith and perswasion which is built on so many clear certain undoubted Testimonies of the Scripture its self and manifest in the event as if it were written with the beams of the Sun As such a proceeding could arise from nothing but a foolish conceited pride that we are able to find out God unto perfection and to discover all the depths of Wisdom that are in his Word so it would being applied unto other things and affairs overthrow all assurance and certainty in the world even that which is necessary to a man to enable him to act with any satisfaction unto himself or others What then we understand of the mind of God we faithfully adhere unto and what we cannot comprehend we humbly leave the knowledge and Revelation of unto his Divine Majesty On these and the like Principles which most of them are clear in the Scripture it s § 12 self and the rest deduced immediately from the same fountain of truth it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument whereby they would prove the Messiah not yet to be come from the non-accomplishment of the Promises that relate unto his Coming and Kingdom It were a work endless and useless to undertake the consideration of every particular Promise which they wrest unto their purpose They are not the words themselves but the things promised that are in controversie Now these though expressed in great variety and on occasions innumerable yet may be referred unto certain general heads whereunto they do all belong And indeed unto these heads they are usually gathered by the Jews themselves in all their disputes against Christians These then we shall consider and shew their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament the common acknowledged principle between us § 13 First then they insist upon that universal peace in the whole world which they take to be promised in the days of the Messiah To this purpose they urge the Prophesie recorded Isa. 2.2 3 4. And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it and many people shall go and say Come ye and let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths For out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he shall judge among the nations and shall rebuke many
them in this Argument which are no other for the most part then what were granted by the Jews of all sorts 4. What Testimonies out of the Old Testament he insists on to prove his purpose namely such as were commonly received in the Judaical Church to belong unto the Messiah and his Office 5. What he labours to instruct them in as to the general use of all sorts amongst them which is the nature and use of Mosaical Rites 6. The main Argument he insists on for the ends before mentioned which is the Excellency of the Gospel the Worship instituted therein and the Righteousness manifested thereby upon the account of its Author and subject the Principal Efficient Cause of its Worship and only Procurer of the Righteousness exhibited in it even Jesus Christ the Messiah Mediator the eternal Son of God Vnless these things are well borne in mind and the case of the Jews particularly heeded our Exposition will it may be seem oft times to go out of the way though it constantly pursue the design and scope of the Apostle VI. Though this Epistle was written unto the Hebrews and immediately for their use yet it is left on record in the Canon of the Scripture by the Holy Ghost for the same general End with the other parts of the Scripture and the use of all believers therein to the end of the world This Use in our Exposition is also to be regarded and that principally in the paraenetical or hortatory part of it That then which is dogmatical and the foundation of all the Exhortations insisted on may be two wayes considered 1. Properly as to the special and peculiar tendency of the Principles and Doctrines handled and so they specially intend the Jews and must be opened with respect to them their Principles Traditions Opinions Objections all which must therefore be considered that the peculiar force and efficacy of the Apostles reasonings with respect unto them may be made manifest And from the Doctrinal part of this Epistle so opened the Exhortations that arise do chiefly respect the Jews and are peculiarly suited unto them their State and condition 2. Again the Doctrines treated on by the Apostle may be considered absolutely and abstractedly from the special Case of the Jews which he had in his eye meerly as to their own nature and so they are many of them of the chief fundamental Principles of the Gospel In this respect they are grounds for the application of the Exhortations in the Epistle unto all Professors of the Gospel to the end of the world And this must guide us in our Exposition Having to deal with the Jews the Doctrinal parts of the Epistle must be opened with special respect unto them or we utterly lose the Apostles aim and design and dealing with Christians the Hortatory part shall be principally insisted on as respecting all Professors yet not so but that in handling the Doctrinal part we shall weigh the Principles of it as Articles of our Evangelical Faith in general and consider also the peculiar respect that the Exhortations have unto the Jews Now whereas as was said many Principles of the Jews are partly supposed and taken for granted partly urged and insisted on to his own purpose by the Apostle we must in our passage make some stay in their discovery and declaration and shall insert them under their proper heads where they occurr even as many of them as are not already handled in our Prolegomena AN EXPOSITION OF THE TWO FIRST CHAPTERS OF THE Epistle of PAUL the APOSTLE UNTO THE HEBREWS CHAP. I. THE General scope and design of the Apostle in this whole Epistle hath been before declared and needs not here be repeated In this first Chapter he fixeth and improveth the principal consideration that he intends to insist on throughout the Epistle to prevail with the Hebrews unto constancy and perseverance in the Doctrine of the Gospel And this is taken from the immediate Author of it the promised Messiah the Son of God Him therefore in this Chapter he at large describes and that two wayes 1. Absolutely declaring what he is in his Person and Offices as also what he hath done for the Church And 2. Comparatively with respect unto other Ministerial Revealers of the mind and will of God especially insisting on his Excellency and preeminence above the Angels as we shall see in the Explication of the several Parts and Verses of it Verse 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MAny of these words being variously rendred their true Grammatical sense and importance is to be considered before we open the meaning of the whole and aim of the Apostle in them in which way we shall also proceed throughout the whole Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in all parts or by many parts Multisariam Vulg. Eras. A Montan. diversly Multis vicibus Beza which ours render at sundry times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sortior divido to part to take part to divide whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the part of any thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which consisteth of many parts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts which is also used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for alternis vicibus sundry changes The word properly is by many parts fully by several parts at several times as our Translation intimates yet so that a diversity of parts and degrees rather than of times and seasons is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in all forms multisque modis Vul. Eras a Montan. Beza many wayes or as ours diverse manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. ab initio from the beginning Olim the Latin Translations of old formerly in times past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is olim quondam pridem jamdudum any time past that is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which is present properly time some good while past as that was whereof the Apostle treats having ended in Malachy four hundred years before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. with our Fathers to the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in the Prophets so all the Latin Translations in Prophetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and in those last dayes ultimis diebus hisce ultimis diebus istis in these last dayes novissimè diebus istis Vul. last of all in these dayes Some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in extremo dierum istorum in the end of these dayes the reason of which variety we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before in the Prophets not by his Son but in the Son The Emphasis of the expression is necessarily to be retained as the opening of the words will discover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundos secula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. the ages times worlds In the remaining words there is no difficulty as to the Grammatical signification we shall then read them Vers. 1 2. By sundry parts and in diverse manners God having formerly or
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
that Rest and Satisfaction in them which he had not in himself before for that which is Infinite must necessarily and unavoidably give eternal satisfaction unto that which is Infinite but only by a most free Act of his Will he chose by the Creation of all things to express somewhat of his Power Wisdom and Goodness in something without himself Absolutely he was self-sufficient from all Eternity and that both as to Rest Satisfaction and Blessedness in himself as also in respect of any Operation as to outward Works which his Will and Wisdom should encline him unto being every way able and powerful in and from himself to do what ever he pleaseth And this infinite satisfaction and complacency of God in himself arising from that fulness of Divine Being which is in all the Properties of his Nature is another Object of our holy Admiration and Adoration This God was this God did before the world was created Now what is man that this every way all-sufficient God should mind regard and visit him Hath he any need of him or his services Doth his Goodness extend to him Can he profit God as a man profiteth his neighbour If he sin what doth he against him Or if his transgressions be multiplied what doth he against him That is to his disadvantage If he be righteous what giveth he unto him or what receiveth he at his hand Job 35.6 7. Nothing but Infinite Condescension and Grace is the fountain of all Gods regard unto us Thirdly His Infinite and Eternal Power is by the same means manifested This the Apostle expresly affirms Rom. 1.20 He that made all these things of nothing and therefore can also make and create in like manner what ever else besides he pleaseth must needs be infinite in power or as he is called the Lord God Omnipotent Rev. 19.6 This himself sets forth in general Isa. 40.28 And to convince Job hereof he treats with him in particular instances about some few of his fellow creatures here below in the Earth and in the Waters Chap. 38.39 And if the Power of God in making this or that creature which we see and behold be so admirable declaring his Soveraignty and the infinite distance of man from him in his best condition how glorious is it in the whole Vniverse and in the creation of all things visible and invisible and that by a secret Emanation of Omnipotency in a Word of Command The Art of man will go far in the framing fashioning and ordering of things but there are two things in the least of the creatures of God that make the creating Energie that is seen in them infinitely to differ from all limited and finite power First That they are brought out of nothing now let all Creatures combine their Strength and Wisdom together unless they have some praeexistent matter to work upon they can produce nothing effect nothing Secondly To many of his creatures of the least of them God hath given life and spontaneous motions to all of them an especial inclination and operation following inseparably the Principles of their Nature But as all created Power can give neither life nor spontaneous motion nor growth to any thing no more can it plant in any thing a new natural principle that should encline it unto a new kind of Operation which was not originally connatural unto it There is a peculiar impress of Omnipotency upon all the works of God as he declares at large in that Discourse with Job Chap. 38.39 And this Power is no less effectual nor less evident in his sustentation and preservation of all things than in his creation of them Things do no more subsist by themselves than they were made by themselves He sustaineth all things by the word of his power Heb. 1.3 And by him all things consist Col. 1.17 He hath not made the World and then turned it off his hand to stand on its own bottom and shift for it self But there is continually every moment an emanation of Power from God unto every creature the greatest the least the meanest to preserve them in their Being and Order which if it were suspended but for one moment they would all lose their station and being and by confusion be reduced into nothing In him we live and move and have our being Acts 7.28 and He giveth unto all life and breath and all things verse 25. God needs not put forth any act of his Power to destroy the Creation the very suspension of that constant emanation of Omnipotency which is necessary unto its subsistence would be sufficient for that end and purpose And who can admire as he ought this Power of God which is greater in every particular grass of the field than we are able to search into or comprehend And what is man that he should be mindful of him Fourthly His Wisdom also shines forth in these works of his hands In wisdom hath he made them all Psal. 104.24 So also 136.5 his Power was that which gave all things their Being but his Wisdom gave them their Order beauty and use How admirable this is how incomprehensible it is unto us Zophar declares in Job chap. 11. verse 6 7 8 9 10. The secrets of this Wisdom are double unto what may be known of it infinitely more than we can attain to the knowledge of Searching will not do it it is absolutely incomprehensible He that can take but a little weak faint consideration of the glorious Disposition of the Heavenly Bodies their Order Course Respect to each other their usefulness and influences their disposition and connexion of Causes and Effects here below the orderly concurrence and subserviency of every thing in its place and operation to the consistency use and beauty of the Vniverse will be forced to cry out with the Psalmist O Lord how manifold are thy works in wisdom hast thou made them all the earth is full of thy riches But alas what can the best and wisest of men attain unto in the investigation of the Wisdom of God There is not the least creature but considered apart by it self hath somewhat belonging unto it that will bring them unto wonder and astonishment And what shall we say concerning the most glorious concerning the Order of them all unto one another and the whole there must all mens considerations end and among them this of ours Fifthly His Goodness is in like manner manifest in these things There is in the whole and every part of God's Creation a four-fold goodness 1. A goodness of being and subsistence That which is so far forth as it is is good So God saw all things as he made them that they were good The very being of every thing is its first goodness on which all other concernments of it do depend And this ariseth from hence because thereby and therein it participates of the first absolute Goodness which is Being whereunto a nothingness if I may so speak is negatively opposed ad infinitum 2. A
Eli blessed Hannah 1 Sam. 1.17 Thirdly His work also was to Judge the people 1. In things concerning the House and Worship of God Zech. 3.7 2. In hard and difficult cases he joyned with the Judge or Ruler in judging between men according to the Law Deut. 17.12 3. He was always a member of the Sanhedrim This I know is denied by some of the Jews but it seems to be warranted from Deut. 17. v. 8 9 10 11 12 13. § 9 Being thus appointed in his Office a Succession also therein was designed namely by the First-born Male of the eldest Family or Branch of the Posterity or House of Aaron But the tracing of this succession in particular is greatly perplexed for it is no where directly given us in the Scripture for that space of time wherein the story of the Church is recorded therein Different names are also in several places given unto the same persons as seems most probable Besides Josephus who is the only approved Writer of the Jews in things of this nature is either corrupted in some passages on this subject or doth palpably contradict himself The Postalmudical Masters are so far from yielding any relief in this matter that by their jarrings and wranglings they render it more perplexed Neither have those amongst our Writers who of old or of late have laboured to trace this Succession been able to agree in their computations Four or five differing Catalogues I could give in that are contended for with some earnestness I shall not therefore hope in this brief account of things which I am confined unto to give light unto a matter of such intricacy and perplexity I shall therefore content my self to give the most passant account among the Jews of this Succession in general with some few observations upon it and so close this discourse § 10 It is generally agreed after Josephus that the whole number of High priests from Aaron inclusively to the destruction of the second Temple was eighty and three For though in the Babylonian Talmud some of them reckon up above eighty High priests under the second Temple alone yet the more learned of the later Jews as the Author of Tzemach David ad Millen 4. An. 829. expresly prefer the authority of Josephus above them all Of these eighty three thirteen administred before the Lord under the Tabernacle or whilst the Tabernacle built by Moses in the Wilderness was the sacred seat of divine Worship and Ordinances Of these the first was Aaron the last Abiathar who was put by the Priesthood by Solomon a little before the building of the Temple And in this Succession there was but one interruption namely when Eli of the House of Ithamar the younger son of Aaron was preferred to the Priesthood It is probable that he had been second Priest in the days of his Predecessor and was doubtless admitted unto the Office upon the reputation of his Holiness and Wisdom And it may be that he whose right it was to succeed of the House of Phineas was either uncapable or judged unworthy § 11 In the first or Solomon's Temple there administred eighteen High Priests whose names are recounted by Josephus lib. 11. cap. 4. lib. 20. cap. 9. Of these the first was Zadock the last Jehozadeck who was carried into captivity by Nebuchadnezzar 1 Chron. 6.14 though I question whether ever he administred as High Priest only he was left at the destruction of the City and Temple after the death of his father Seraiah Nor was there any known interruption in this Series of Succession being carried down in a right line from the House of Phineas by Zadock § 12 The remainder of the number before mentioned served under the second Temple being multiplied by the tumults and disorders which the people then fell into The first of them was Joshua the son of Josedech the last one Phineas or Phananias made High Priest by the seditious Villains a little before the last Siege and destruction of the City And this succession or that during this season had interruptions many and great The first mentioned by Josephus was after the death of Onias the fourteenth High Priest from the building of the Temple when Antiochus first put in Joshua who was called Jason the brother of Onias and afterwards displacing him thrust in Menelaus into his room After a while he puts out this Menelaus and placeth one Alcimus of another Family in his steed After this Alcimus the Family of the Machabees or Hasmoneans took on them the office of the High priesthood Their race being extirpated by Herod Ananus a private Priest was by force and power put into the place And from this time forward to the destruction of the Temple there was no order observed in the Succession of the High Priest but persons were put in and out at the pleasure of the Rulers either the Romans or the Herodians For Hyrcanus being taken prisoner by the Parthians and Antigonus the son of Aristohulus his brother being taken by Herod and Sofia and crucified at Antioch by Marc. Antony in whom the race of the Hasmonaeans ended vile persons were put in and out at pleasure some for a year some for a month one for a day some for a longer season until the whole Nation Church and State rushing into its final and fatal ruine in their Rebellion at Hierusalem they thrust out Matthias put in by Agrippa and chose one by lot to succeed him when God to manifest his disapprobation of them caused the lot to fall upon one Phananias a meer Ideot who knew nothing of the place or office which they called him unto with whom ended the Church and Priesthood of the Jews Exercitatio XXIV Sacrifices the principal Worship of God Three sorts of them 1. Of the Brazen Altar 2. Of the Sanctuary 3. Of the most Holy place Respected by the Apostle All sacrifices of the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Corban either Isha or Terumah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of six sorts 1. Hola 2. Mincha 3. Chataath 4. Asham 5. Milluim 6. Shelamim A second distinction of fire Offerings Either Zebach or Mincha These distinctions and differences explained at large The matter of all sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first particular sacrifice The rise use and direction of it Vse of it among the Heathen What of antient tradition what of their own invention The manner of their sacrifice The end of it To make Expiation or Attonement what Seasons and occasions of this sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A meat-offering The use of that name general particular The matter of this offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the drink offering The matter of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace offerings Reason of the name Things peculiar to this kind of sacrifice The use of it among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sin-offering The name and causes of it Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what The persons to offer this sacrifice The annointed
priest who Levit. 4.3 The whole Congregation The Ruler A private person The time and manner of this sacrifice The sprinkling of bloud in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass-offering It s difference from the sin-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecration offerings Second sort of Corbans Terumoth § 1 THe principal Worship and Service of God both in the Tabernacle and Temple consisted in Offerings and Sacrifices For these did directly represent and in their general nature answered that which was the foundation of the Church and all the Worship thereof namely the Sacrifice of the Son of God and he is called the Lamb of God which taketh away the sin of the world Joh. 1. v. 29. because he fulfilled and perfectly accomplished what was prefigured by the sacrifice of Lambs and other creatures from the foundation of the world Neither were these Offerings and Sacrifices any thing but means of Gods institution for men to express by them their faith in the first promise Nor were Sacrifices in general now first instituted nor the kinds of them first appointed but the most of them were observed upon Divine Revelation and command from the entrance of sin and giving of the Promise only they were rescued in the repetition of them unto Moses from the superstition that was grown in their observance and directed unto a right Object and attended with suitable instructive Ceremonies in the manner of their performance § 2 Now these Offerings were of three sorts First those of the Court or Brazen Altar by bloud and fire Secondly those of the Sanctuary at the Altar of Incense and table of Shew-bread Thirdly those of the most holy place before the Ark Mercy-seat and Oracle The first of these represented the bloudy death of Christ and sacrifice on the Cross the second his Intercession in Heaven and the third the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effects of both in Attonement and Reconciliation And these our Apostle mentions chap. 8. v. 3 4. Every high priest is ordained to offer gifts and sacrifices and there are priests that offer gifts according to the Law Chap. 9. v. 7. Into the second went the high priest alone once every year not without bloud which he offered for himself and the errors of the people v. 12. By the bloud of bulls and calves v. 13. The bloud of bulls and calves and the ashes of an heifer sprinkled v. 22. Almost all things are by the Law purged with bloud chap. 10. For the Law having a shadow of good things to come not the very image of the things can never with those sacrifices which they offer year by year continually make the comers thereunto perfect For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins But in those sacrifices there is remembrance again made of sins every year For it is not possible that the bloud of bulls and goats should take away sins Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not v. 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sin Chap. 13. v. 11. For the bodies of those beasts whose bloud is brought into the sanctuary by the high priest for sin are burnt without the camp Evident it is that these and the like passages wherein our Apostle refers to the institution § 3 nature use end and manner of the observation of sacrifices cannot be rightly understood without some distinct notion of them as prescribed by God unto Moses and observed by the people under the Old Testament I shall therefore here give a brief system of them and account concerning them Sacrifices of the Altar in general were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corbanim The name it may § 4 be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not distinctly applied unto every sort of them but whereas every thing that any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought nigh to dedicate or offer unto God was thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may allow it to be the general name of all sacrifices And therefore on the close of the annumeration of all Fire-offerings it is added This is the Law which the Lord commanded Moses in Mount Sinai in the day that he commanded the children of Israel to offer or bring nigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Corbans that is offerings or sacrifices of all sorts Now every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isha a Firing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terumah an heave-offering § 5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenupha a wave-offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishim were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh kodashim holiness of holiness or most holy all but one the other were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh hiâ—â—ulim holiness of prayses Levit. 19.24 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fireings Fire offerings were expresly of six sorts as they are distinctly § 6 set down Levit. 7. v. 37. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola the Burnt offering 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha the Meat offering 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath the Sin-offering 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham the Trespass-offering 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milluim Consecration 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach Shelamim Peace-offâ—rings so are they rendred by ours how rightly we shall see afterwards Besides the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha contained that properly so called the Meat-offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesek the Drink-offering The LXX render the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Law of whole Burnt offerings and of sacrifices and for sin and trespass and of perfection or consummation and of the sacrifice of salvation The particulars shall be examined as they occur The Vulgar Latine reads the words Lex holocausti sacrificii pro peccato delicto pro consecrasione pacificâ—rum victimis This is the Law of the whole-burnt-offering and of the sacrifice for sâ—n and trespass and for consecration and for the sacrifices of peace-makers And herein either the Mincha is wholly left out or the words should be read sacrificii pro peccato and so answer to the Greek expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifiâ—ium though improperly These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire offerings are moreover distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 7 Mincha in a large sense For it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha is used very variously For 1. Sometimes it is of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban it self and is frequently applied unto offerings of bloud as well as of meat and drink Gen. 4. v. 4. 2 Sometimes it is contra-distinguished to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes all sacrifices by fire not of beasts and bloud Psal. 40. v. 6. Dan. 9. v. 27. Levit. 7. v. 34. 3. Sometimes it